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THE 


FAMILY  OF  BETHANY: 

OK,. 

MEDITATIONS 

ON  THE  ELEVENTH  CHAPTER  OF  THE  GOSPEL 
ACCORDING  TO  ST.  JOHN. 


BY  L.  BONNET, 

late  one  op  the  chaplains  op  the  FRENCH  CHURCH  IN  LONDON. 


TRANSLATED  FROM  THE  FRENCH. 


WITH  AN 

INTRODUCTORY  ESSAY, 

BY  THE  REV.  HUGH  WHITE, 

AUTHOR  OF  “MEDITATIONS  ON  PRAYER,”  “ THE  SECOND 
ADVENT,”  &C. 


FOURTH  AMERICAN,  FROM  THE  EIGHTH  LONDON  EDITION. 


* NEW  YORK: 

ROBERT  CARTER,  58  CANAL  STREET, 

AND  PITTSBURG,  56  MARKET  STREET. 


1845, 


" ''S 


£ ^ 


• • 


p 

22b.  50(* 

1*4* 

CONTENTS. 


. A OS 

Introductory  Essay 5 

MEDITATION  I. 

Lazarus,  Mary,  and  Martha  . ....  53 

V 

MEDITATION  II. 

Lazarus  sick.— The  Glory  of  God  . ? , .69 

MEDITATION  III. 

The  Love  of  Jesus,  and  the  Trial  of  Faith  * . .86 

MEDITATION  IV 

■o 

The  Heroism  of  Jesus. — The  Twelve  Hours  of  the  Day . 103 
MEDITATION  V, 

. . L 124 


Our  Friend  Lazarus  sleepeth 


IV 


CONTENTS. 


MEDITATION  VI. 

PiGE 

The  Fear  of  Death. — Distaste  for  Life  ....  139 
MEDITATION  VII. 

The  Four  Days  of  Trial. — The  First  Consolations  . 156 
MEDITATION  VIII. 

Jesus  Christ  is  the  Resurrection  and  the  Life  • . 175 

MEDITATION  IX. 

Jesus  wept 193 

MEDITATION  X. 

Lazarus,  Come  forth  . . . . . . .216 

MEDITATION  XI, 

Conclusion  . • • • • • • • ~ . 237 


INTRODUCTORY  ESSAY, 


The  more  attentively  we  examine  the  constitu- 
tion of  the  Gospel-scheme  of  salvation,  the  more 
fully  will  we  be  convinced,  that  it  is  the  ultimate 
design  of  that  scheme,  to  re-enthrone  in  the  heart 
of  man  that  principle,  which  reigned  there  before 
the  fall  in  full  supremacy,  and  in  which  his  highest 
glory  and  happiness  consisted — the  love  of  God. 

As  long  as  this  principle  maintained  its  rightful 
sovereignty  over  man’s  heart,  subordinating  to  its 
sanctifying  sway  all  the  inferior  affections  and 
appetites  of  man’s  nature,  and  rendering  his  whole 
life  one  continued  thank-offering  to  the  God  of  all 
his  blessings ; man  stood  forth,  in  all  his  primeval 
dignity  and  blessedness,  only  “ a little  lower  than 
the  angels,”  the  vicegerent  and  representative  of 
the  majesty  of  the  Most  High  on  earth ! The 
image  of  the  Deity  was  reflected,  with  beautiful 
distinctness,  in  the  unsullied  mirror  of  his  sinless 
soul,  and  the  paradise  around  him  was  but  an 
emblem — fair,  indeed,  yet  faint — of  the  far  love- 
lier paradise  within ! 


I* 


6 


INTRODUCTORY  ESSAY. 


But  no  sooner  had  that  fatal  act  of  disobedience 
to  the  Divine  command,  “ which  brought  sin  into 
the  world,  and  all  our  woe,”  dethroned  the  love 
of  God  from  the  heart  of  man, — than  in  one  mo- 
ment all  his  glory  departed  from  him — all  his 
happiness  passed  away  as  a dream;  the  image 
of  God  was  effaced  from  his  soul,  and  that  of 
Satan  stamped  in  its  stead ; and  the  earth,  cursed 
for  his  sake,  sending  forth  thorns  and  thistles 
from  its  blighted  soil,  became  but  too  appro- 
priate an  emblem  of  the  far  drearier  desert  of 
man’s  soul,  where,  under  the  blighting  curse  of 
an  angry  God,  all  the  sweet  flowers  of  celestial 
growth,  which  bloomed  so  brightly  in  the  morning 
of  man’s  innocence,  withered  away,  and  there 
suddenly  sprung  up  the  thorns  and  thistles  of 
anguish,  remorse,  and  despair. 

This  being  the  case,  it  is  manifest  that,  if  the 
Gospel-scheme  be  designed  to  restore  man  to  the 
happiness  from  which,  by  sin,  he  has  fai  en,  it 
must  be  its  design,  for  the  accomplishment  of  this 
object,  to  restore  to  its  rightful  ascendancy  over 
man’s  affections  that  principle,  in  which  the  very 
essence  of  man’s  primeval  happiness  was  concen- 
trated. And  is  not  this  palpably  the  professed 
design  of  the  Gospel-scheme  ? Is  not  the  great 
object  which  it  has  in  view  emphatically  this — 
that  the  love  of  God  may  be  shed  abroad  in  the 
heart  of  man  by  the  Holy  Ghost  ? And  does  it 
not  employ,  for  this  purpose,  means  most  glori- 
ously adapted  for  its  accomplishment ; even  such 
a stupendous  revelation  of  God’s  love  to  man,  as. 


INTRODUCTORY  ESSAY. 


? 

when  cordially  believed  through  the  influence  of 
the  Holy  Spirit,  must  overpower  the  sullen  enmity, 
and  melt  down  the  icy  coldness  of  man’s  heart 
towards  God,  into  the  softened  tenderness  of  peni- 
tential sorrow — the  warm  glow  of  grateful  love  ? 

What  a beautiful  compendium  of  the  Gospel- 
scheme  has  the  beloved  disciple  comprised  in  the 
compass  of  a single  verse  : “ Herein  is  love  ! not 
that  we  loved  God,  but  that  He  loved  us,  and 
sent  His  son  to  be  the  propitiation  for  our  sins.” 
There  is  something  amazingly  impressive  in  these 
words ; th^y  unfold  to  our  view  unutterable  things 
of  the  love  of  God  ; they  seem  to  tell  us,  that  all 
God’s  love  is  concentrated  in  this  manifestation  ; 
that  here  all  its  scattered  rays  converge  into  a 
focus  of  such  surpassing  brightness,  as  altogether 
eclipses  every  other  exhibition  of  the  love  of  God. 
Herein  is  love  ! It  is  as  if  St.  John  had  said — 
Doubt  as  you  may  the  love  of  God,  when  you  look 
elsewhere  for  proofs,  yet  here , at  least,  you  must 
feel  that  you  cannot,  dare  not,  indulge  a doubt, 
for  you  cannot  look  to  the  cross,  and  not  be  com- 
pelled to  confess — Herein  is  love  ! Nor  is  there 
that  conceivable  ground  of  distrust  of  God’s  love, 
which  the  incredulity  of  man’s  alienated  heart 
could  suggest,  which  is  not  anticipated  and  an- 
swered in  this  precious  verse. 

Are  wTe  ready  to  plead,  that  ingratitude  to  the 
God  of  all  our  blessings  so  stares  us  in  the  face, 
that  we  feel  it  would  be  unwarrantable  presump- 
tion to  cherish  the  hope,  that  we  can  be  the  ob- 
jects of  His  love,  whose  goodness  we  have  requited 


8 


INTRODUCTORY  ES3AY. 


with  such  ungrateful  contempt  and  rebellion,  as 
compel  us  to  despise  and  loathe  ourselves.  This 
apparently  most  reasonable  fear  is  silenced  by  the 
assurance,  “ Herein  is  love — not  that  we  loved 
God.”  The  want  of  our  love  to  Him,  that  cursed 
consequence  of  the  fall,  which  stamps  on  our  apos- 
tate spirits  the  very  brand  of  hell,  is  stated  as  being 
no  bar  to  this  display  of  God’s  love.  Not  that  we 
loved  God,  but  that  He  loved  us ! Yes ! with  all 
our  ingratitude  full  before  His  view,  though  of  its 
enormous  extent  and  baseness  He  alone  could 
form  any  adequate  estimate — still  He  loved  us ! 
with  a love  of  compassion,  of  which  we  can  give 
no  other  explanation  than  this — that  with  regard 
to  His  love,  partaking  so  fully  as  it  does  of  the  un- 
fathomable mysteriousness  of  His  nature,  Ci  His 
thoughts  are  not  as  our  thoughts,  nor  His  ways  as 
our  ways.” 

Again,  are  we  ready  to  indulge  the  apprehen- 
sion, which  the  consciousness  of  our  unworthiness 
might  well  seem  to  warrant,  that,  though  the  com- 
passion of  our  offended  God  might  dispose  Him  to 
grant  us  some  trifling  boon,  some  gift  of  little 
worth,  still  we  dare  not  look  for  any  great  or  pre- 
cious tokens  of  His  love.  Oh ! how  is  this  appre- 
hension not  merely  answered,  but  overpowered 
into  rapturous  wonder,  by  the  amazing  declara- 
tion, “ He  so  loved  us  that  He  gave  His  Son,  His 
own,  His  only,  His  well-beloved  Son!  His  co- 
eternal and  co-equal  Son ! One  with  Himself 
from  everlasting — gave  Him — the  greatest  gift 
of  His  love  even  in  His  power  to  bestow.  Oh ! is 


INTRODUCTORY  ESSAY. 


9 


not  the  appeal  unanswerable  ! What  could  He 
have  done,  to  convince  us  of  His  love,  more  than 
He  has  done?  What  could  He  have  given, 
dearer  or  more  precious  to  Him,  than  His  own, 
His  only  Son?  Can  we  now  wonder  at  the 
Apostle’s  exclamation,  “ Herein  is  love  !” 

But  we  have  not  yet  arrived  at  the  full  de- 
velopment of  the  love  of  God  which  this  versQ  dis- 
plays ! There  are  depths  in  it  yet  to  he  fathomed : 
there  are  heights  in  it  yet  to  be  scaled  ; and  still, 
and  throughout  eternity,  there  will  remain  in  the 
love  of  God  to  man,  which  this  verse  reveals, 
heights,  which  will  be  for  ever  unscaleable  by 
created  intellects — depths,  which  can  never  be 
fathomed  by  finite  minds. 

Though  the  fears,  arising  from  the  conscious- 
ness of  our  ingratitude  to  God,  might  be  thus 
silenced  by  the  consideration  of  His  infinite  be- 
nignity and  compassion,  there  is  another  aspect 
of  the  Divine  character,  which  might  well  over- 
whelm us  with  the  most  overpowering  alarm,  and 
exclude  the  hope  that  God  would  ever  lift  up  the 
light  of  his  countenance  upon  us  in  love ! We 
might  be  ready,  when  we  contemplate  the  blessed 
God  as  the  Being,  who  loveth  righteousness  and 
hateth  iniquity,  to  an  infinite  extent,  and  view 
ourselves  as  vile,  polluted  sinners,  to  exclaim,  “ It 
is  impossible  that  a holy  God  could  love  such  un- 
holy creatures  as  we  must  confess  ourselves  to  be  ! 
His  holiness  must  constrain  Him  to  hold  us  in  per- 
fect abhorrence,  as  utterly  loathsome  in  the  eyes 
of  His  infinite  purity ! Oh ! the  depths  of  Divine 


10 


INTRODUCTORY  ESSAY. 


love  ! What  tongue  of  men  or  angels  could  speak 
aright  of  that  most  mysterious  love  of  God,  which 
here  bursts  on  our  view ! 4 He  loved  us,  and  gave 

His  own  Son,  as  a propitiation  for  our  sins !’  ” 
Yes!  our  sinfulness,  the  very  object  which  we 
might  so  justly  have  feared  would  have  shut  us 
out  for  ever  from  the  smallest  manifestation  of  the 
love  of  God,  is  the  very  object,  from  which  He 
takes  occasion,  while  displaying,  in  the  strongest 
possible  manner,  His  holy  abhorrence  of  sin,  to 
exhibit  towards  sinners  the  greatest  possible  proof 
of  His  love,  even  in  His  power  to  bestow ! 

It  is  because  we  have  sinned  against  Him,  and 
were,  as  sinners,  exposed  to  a righteous  sentence 
of  eternal  condemnation,  and  must,  therefore,  un- 
less an  adequate  atonement  should  b|  offered,  to 
make  the  exercise  of  mercy  compatible  with  the 
claims  of  justice,  have  perished  everlastingly ; it 
is  for  this  very  reason,  that  loving  us  with  an  un- 
bounded love,  and  seeing  that  no  creature,  how- 
ever highly  exalted,  could  offer  a sufficient  satis- 
faction to  His  offended  justice  on  our  behalf) 
therefore  He  gave  His  own  co-eternal  and  co- 
equal Son,  as  a propitiation  for  our  sins  ! 

It  is  manifest  that  this  at  once  silences  every 
objection  derived  from  our  sinfulness,  and  magni- 
fies the  love  of  God  to  the  utmost  conceivable 
extent ; for  here,  so  far  is  our  sinfulness  from  be- 
ing represented  as  an  insuperable  barrier  to  the 
manifestation  of  God’s  love,  that  it  is  actually  ex 
hibited  as  having  elicited  the  greatest  possible 
exhibition  of  that  love ; since,  if  we  had  not  sin- 


INTRODUCTORY  ESSAY. 


11 


ned,  we  could  not  have  required  a propitiation ; 
and  we  may  with  reverence  assert,  that  even  the 
Everlasting  Father  himself  could  not  give  a 
greater  proof  of  His  love,  than  to  give  His  own 
Son  to  be  a propitiation  for  our  sins.  More  espe- 
cially, when  we  remember,  that,  in  order  to  offer 
up  such  a propitiation,  as  would  perfectly  satisfy 
the  demands  of  the  insulted  justice  of  Jehovah, 
the  well-beloved  Son  of  God  must  descend  from 
the  throne  of  His  glory  in  heaven  to  the  death  of 
the  cross  on  earth. 

What  possible  plea  then  is  left,  which  the  most 
perverted  ingenuity  of  man’s  incredulity  can  in- 
vent, for  doubting  the  love  of  God  ? Since,  in 
confutation  of  the  plea,  we  might  have  urged 
with  most  apparent  reasonableness,  even  the  fact, 
that  we  are  sinners,  and  as  such,  unworthy  of  His 
love  ; Scripture  assures  us,  that  u herein  God  com- 
mendeth  his  love  towards  us,”  (sets  it  off  by  this 
most  endearing  consideration,  which  unspeakably 
enhances  its  value,)  “ that  while  we  were  yet  sin- 
ners, He  gave  His  own  Son  to  die  for  our  sins.” 
Is  it  (for  this  would  seem  the  only  conceivable 
objection  unanswered) — is  it  the  greatness  of  our 
sins?  No  ! for  since  He  gave  His  own  Son — the 
beloved  of  His  bosom — the  partner  of  His  throne 
— One  with  Himself  from  everlasting  ; since  He 
gave  Him  as  a propitiation  for  our  sins,  it  mani- 
festly is  not  humility,  but  unbelief,  offering  the 
deepest  insult  to  the  Son  of  His  love,  to  imagine 
that  there  could  be  any  sins,  no  matter  of  how 
aggravated  a character,  or  how  deep  a dye,  for 


12 


INTRODUCTORY  ESSAY. 


which  that  sacrifice  must  not  he  an  infinitely  suffi- 
cient expiation  ! Yea,  one  which  puts  such  infi- 
nite honour  on  the  justice  whose  claims  it  satisfies, 
and  the  law  whose  penalties  it  pays,  that  the  par- 
don, purchased  at  such  a price,  not  merely  com- 
ports with,  but  even  pours  a brighter  flood  of 
glory  round  the  character  and  government  of 
God. 

Are  then  our  trembling  hearts  ready  to  exclaim 
- — “ Oh ! may  we  indeed  be  permitted,  with  an 
appropriating  trust,  to  believe  and  confide  in  the 
love  of  God,  thus  wondrously  displayed?”  How 
delightfully  encouraging,  in  answer  to  such  an 
enquiry,  the  assurance,  which  the  Scriptures  so 
fully  warrant,  that  not  merely  are  we  permitted, 
but  even  commanded  thus  to  believe  in  the  love 
of  God,  as  manifested  towards  ourselves!  Yea, 
that  to  doubt  that  love  is  a suggestion  of  Satan, 
and  in  the  highest  degree  sinful,  and  displeasing 
to  God,  because,  now  that  God  has  declared  His 
love  towards  us,  by  giving  His  own  Son,  as  a pro- 
pitiation for  our  sins,  to  doubt  it,  after  such  a man- 
ifestation, is  virtually  to  tell  God,  that  nothing  He 
could  do,  would  be  sufficient  to  convince  us  of 
His  love  ! And  how  could  we  offer  him  a greater 
affront  than  this  ? Or  how  could  He  give  us  a 
stronger  warrant  to  confide  in  His  love,  than  to 
command  us  to  do  so,  and  to  tell  us,  that  it  is  in 
the  highest  degree  sinful  in  His  sight,  to  doubt  or 
to  distrust  His  love  ? 

Thus  every  conceivable  objection,  which  con- 
scious guilt  could  urge,  is  fully  answered]  and 


INTRODUCTORY  ESSAY. 


13 


every  obstacle  to  the  entrance  of  God’s  love  into 
the  heart  of  man  entirely  removed.  I have  dwelt 
the  more  largely  on  this  point,  because,  as  I be- 
fore observed,  the  ultimate  design  of  the  Gospel- 
scheme,  (intended  as  it  is  for  the  restoration  of 
man  to  the  glory  and  happiness  which  he  lost  b) 
the  fall,)  is  the  re-enthronement  of  the  love  of  God 
in  the  heart  of  man,  in  the  rightful  sovereignty  of 
which  blessed  principle  over  all  the  affections  and 
appetites  of  his  nature,  we  perceived  the  very  es- 
sence of  his  happiness  and  his  glory  to  consist ; 
and  we  also  saw  that,  for  the  accomplishment  of 
this  purpose,  the  means  employed  were  such  a 
stupendous  exhibition  of  the  love  of  God,  as,  when 
cordially  believed,  cannot  fail  to  win  back  to  God 
the  alienated  heart  of  man. 

It  seemed,  therefore,  important  to  show,  that 
the  manifestation  of  Divine  love,  which  the  Gos- 
pel-scheme unfolds,  is  admirably  adapted  to  the 
end  it  is  designed  to  accomplish:  because  it  ex- 
hibits that  love  as  clothed  in  a shape,  (the  gift  of 
God’s  own  Son,  as  a propitiation  for  our  sins,) 
which  makes  it  the  basest  ingratitude  to  doubt 
God’s  love  ; for,  could  we  offer  a deeper  affront 
to  God  than  to  tell  Him,  that  even  the  gift  of  his 
own  Son,  for  such  a purpose,  has  failed  to  convince 
us  of  His  love  ? While,  at  the  same  time,  as  this 
gift,  bestowed  for  such  a purpose,  presupposes  our 
sinfulness,  (which  alone  furnishes  occasion  for  its 
exercise,)  it  provides  unanswerable  arguns  ents  for 
silencing  every  objection,  which  the  consc  wisness 
of  guilt  could  urge ; and  as  it  comes  th  ough  a 
2 


14 


INTRODUCTORY  ESSAY. 


channel,  which  glorifies  the  Divine  character  in 
the  pardon  of  our  sins,  making  our  salvation,  ef- 
fectuated through  such  a sacrifice  as  was  offered 
on  the  cross,  a means  of  promoting  the  glory  of 
God,  it  sweetly  satisfies  us  that  God,  in  perfect 
consistency  with  His  holiness,  can  look  on  us  with 
love ; and  thus  it  supplies  the  most  abundant  en- 
trance to  the  love  of  God,  to  come  and  take  up  its 
abode  in  the  human  heart,  and  dwell  and  reign 
there,  opening  a paradise,  yea,  a heaven,  in  that 
heart  for  ever. 

The  unspeakable  importance  of  thus  believing 
God’s  love  is  obvious  from  this — that,  as  soon  as 
a cordial  belief  that,  through  the  propitiation  of- 
fered up  on  our  behalf  by  His  beloved  Son,  God 
is  reconciled  to  us,  and  forgives  us  all  our  iniqui- 
ties, and  regards  us  with  complacency,  as  the 
children  of  His  love ; as  soon  as  a cordial  belief 
of  this  glorious  truth  is  shed  abroad  in  our  hearts 
by  the  Holy  Ghost,  gratitude  to  the  God  of  our 
salvation  immediately  is  implanted  there,  and  be- 
comes thenceforth  the  very  soul  of  our  souls  ; the 
seminal  principle  of  all  acceptable  obedience  ; the 
germ  from  which  grow  all  the  fruits  of  righteous- 
ness, and  true  holiness;  the  fountain  from  which 
all  gracious  affections  and  dispositions,  all  renewed 
tastes  and  tempers,  flow.  From  this  Divine  foun- 
tain, thus  opened  in  our  hearts,  flows  an  inextin- 
guishable abhorrence  of  sin — for  when  God  is  sin- 
cerely loved,  we  must  hate  sin — the  abominable 
thing  which  He  hates,  and  which  is  the  very  con- 
centration of  enmity  against  Himself,  rebellion 


INTRODUCTORY  ESSAY. 


15 


against  His  authority,  ingratitude  for  His  loving- 
kindness, and  hatred  of  all  He  holds  dear.  Sin — 
whose  unutterable  hatefulness  is  so  awfully  written 
in  the  agony  and  bloody  sweat,  the  cross  and  pas- 
sion of  God’s  well-beloved  Son  ! Surely  if  there 
be  any  one  truth  revealed  in  Scripture,  with  such 
clearness  that  he  who  runs  may  read,  it  is,  that 
the  love  of  God  and  the  love  of  sin  cannot  dwell 
together  in  the  same  breast.  Oh ! no ! it  is  for 
the  very  purpose  of  dethroning  the  love,  and  de- 
stroying the  dominion  of  sin — and  of  enthroning 
the  love  and  establishing  the  empire  of  holiness  in 
the  believer’s  heart,  that  God,  the  Holy  Ghost, 
takes  up  His  abode  there,  as  the  Sanctifier  and 
Comforter,  and  by  His  Divine  presence  and  influ- 
ences, consecrating  his  body  as  a temple  of  the 
living  God,  and  renewing  his  soul,  in  the  Divine 
image,  in  righteousness  and  true  holiness,  makes 
the  heir  of  glory  meet  for  the  holy  service,  and  the 
holy  heaven  of  a holy  God. 

The  love  of  God,  when  it  is  enthroned  in  our 
hearts,  will  also  produce  the  most  unhesitating 
obedience  to  His  commandments,  and  the  most 
unmurmuring  resignation  to  His  will : for  how  can 
we  hesitate  to  obey  any  of  His  commandments, 
or  acquiesce  in  any  of  His  appointments,  when  we 
regard  them  all  alike  as  the  expressions  of  an  in- 
finitely wise  and  tender  Father’s  love,  who  cannot 
be  mistaken  as  to  the  best  means  of  advancing  our 
real  welfare,  for  He  is  infinite  in  wisdom — who 
cannot  be  frustrated  in  any  of  His  plans,  for  He  is 
infinite  in  power — who  cannot,  without  a horrible 


16 


INTRODUCTORY  ESSAY. 


libel  on  His  character,  be  supposed  to  take  plea- 
sure in  inflicting  on  us  unnecessary  pain,  for,  (in- 
dependency  of  His  infinite  benevolence,  which  al- 
together precludes  the  insulting  supposition,)  He 
so  loved  us,  as  to  give  His  own  Son  to  the  death 
of  the  cross,  to  save  us  from  eternal  sufferings ; 
and  who  cannot,  without  the  most  monstrous  in- 
gratitude and  affront  to  that  Son,  be  suspected  of 
withholding  from  us  any  real  blessing  in  His 
power  to  bestow,  seeing  He  withheld  not  even 
Him — but  delivered  Him  up  as  a propitiation  for 
our  sins ! — how  then  shall  He  not  (oh ! blessed 
impossibility),  u how  shall  He  not  with  him  also 
freely  give  us  all  things?” 

Nor  should  another  precious  fruit  of  this  celes* 
tial  plant  be  omitted ; even  that,  when  the  love 
of  God  in  Christ  reigns  supreme  in  the  heart, 
there  is  always  kindled  in  the  soul,  by  the  Holy 
Spirit,  a heavenly  flame  of  fervent  zeal  for  God’s 
honour,  which  prompts  the  grateful  believer  to 
consecrate  all  the  powers  of  his  mind,  and  mem- 
bers of  his  body,  as  instruments  of  righteousness, 
for  the  advancement  of  the  glory  of  God  ! Then 
are  the  words — ct  Hallowed  be  thy  name — Thy 
kingdom  come — Thy  will  be  done  on  earth,  as  it 
is  in  heaven” — so  often,  while  he  was  a stranger 
to  the  love  of  God,  repeated  with  the  most  in- 
sulting mockery  of  the  Most  High,  then  are  those 
words  the  honest  language  of  his  heart,  whose 
supreme  solicitude  is  now  centred  on  the  advance- 
ment of  his  Heavenly  Father’s  glory,  “ to  which 
every  other  wish  and  anxiety  of  his  soul  are  sub- 


INTRODUCTORY  ESSAY. 


17 


ordinate,  and  every  plan  and  purpose  of  his  life 
arranged  in  grateful  subserviency  to  this  end” 

To  contribute,  to  the  utmost  extent  of  his 
influence  and  resources,  towards  the  accomplish- 
ment  of  this  object,  becomes  the  dearest  desire  of 
his  renewed  heart;  to  this  all  his  time,  all  his 
talents,  are  gladly  and  gratefully  devoted.  He 
feels  it  to  be  indeed  his  bounden  duty  to  do  so ; 
but  he  feels  also  that  it  is  something  even  nobler 
and  sweeter  than  this — that  it  is  his  most  exalted 
privilege — the  source  of  the  highest  honour  and 
happiness  that  can  be  conferred  upon  him,  to  be 
permitted  to  be,  in  any,  even  the  humblest  mea- 
sure, instrumental  in  advancing  the  glory  of  his 
God. 

In  this  sentiment  of  holy  zeal  for  God’s  glory, 
are  combined  whatever  is  most  ennobling  and 
attractive  in  loyalty  to  the  most  munificent  of 
sovereigns,  and  love  to  the  tenderest  of  fathers, 
and  gratitude  to  the  most  generous  of  benefac- 
tors. Every  gift,  whether  of  natural  or  acquired 
endowment,  which  the  bounty  of  God  has  bes- 
towed— every  channel  of  influence  or  source  of 
enjoyment  which  the  providence  of  God  has 
opened — all,  all  are  prized  by  one  who  loves  God 
in  Christ,  exactly  in  the  proportion  in  which  they 
can  be  made  to  administer  to  the  advancement 
of  His  glory. 

This  sentiment  invests  the  humblest  Chris- 
tian’s character  with  a dignity,  immeasurably 
higher  than  belongs  to  the  mightiest  monarch  of 
the  earth  in  whose  heart  the  love  of  God  is  not 
2* 


18 


INTRODUCTORY  ESSAY. 


enthroned.  It  links  him  as  a fellow-labourer 
with  the  most  exalted  of  created  beings,  for  the 
attainment  of  the  noblest  of  ends — for  it  associ- 
ates him  with  cherubim,  and  seraphim,  and  all 
the  host  of  heaven,  in  labours  of  grateful  zeal  for 
the  advancement  of  that  end,  to  which  they  in- 
variably devote  their  immortal  energies — the 
glory  of  God. 

Does  not,  then,  the  love  of  God,  when  reign- 
ing in  rightful  supremacy  over  the  Christian’s 
heart,  fling  round  him  a grandeur  that  is  not  of 
the  earth,  but  bears  the  very  impress  of  heaven? 

Its  possessor  may  be  a Lazarus  at  some  rich 
man’s  gate,  the  object  of  the  mingled  scorn  and 
compassion  of  the  wealthy  worldlings,  who,  as 
they  roll  past  him  in  their  chariots  of  state,  look 
down  on  him  with  contempt,  as  a creature  of  an 
inferior  grade  in  existence  to  themselves ; yet 
does  he  rank  as  much  above  them  in  the  estima- 
tion of  Jehovah,  as  the  heavens  are  higher  than 
the  earth. 

Nor  does  this  enthronement  of  God  in  the 
heart  of  man  minister  less  to  his  own  enjoyment, 
than  to  his  zeal  for  God’s  glory ; or  conduce  less 
to  his  happiness  than  to  his  holiness,  so  far  as 
we  can  draw  a distinction  between  holiness  and 
happiness,  which  are,  in  fact,  but  two  different 
names  for  one  and  the  same  thing ; for,  by  an 
immutable  constitution  of  a holy  God,  immutable, 
because  His  glory  would  be  sullied  by  a change 
in  such  an  appointment,  He  has  made  it  equally 


INTRODUCTORY  ESSAY. 


19 


impossible,  to  be  happy  without  being  holy,  or  to 
be  holy  without  being  happy ! 

The  consciousness  of  possessing  the  friendship 
of  the  greatest  and  best  of  beings — of  Him  whose 
loving-kindness  is  better  than  the  life,  and  whose 
smile  gives  to  angels  all  their  joy,  and  heaven  all 
its  glory — the  conviction  that  we  have  concentra- 
ted our  supreme  affections  on  the  one  only  Object, 
infinitely  worthy  of  them,  and  capable  of  satisfy- 
ing their  most  exalted  and  enlarged  desires — the 
feeling  that  we  are  linked,  in  a bond  of  holy  bro- 
therhood, with  all  the  pure  and  glorious  intel- 
ligences throughout  the  universe,  who  live  in 
the  light  of  God’s  countenance,  and  rejoice  to  do 
His  will — the  perception  that  the  Holy  Spirit  has 
already  traced  in  our  souls  the  lineaments  of  the 
Divine  image,  modelled  after  the  Saviour’s,  how- 
ever faint  as  yet  may  be  the  resemblance — and 
the  assurance  that  that  image  shall  yet  be  per- 
fectly stamped  on  our  glorified  spirits,  without 
spot  or  wrinkle,  or  any  such  thing,  in  the  smallest 
degree  to  disfigure  the  beauty  of  perfect  holiness 
— the  knowledge  that  all  our  faculties  are  conse- 
crated to  the  service  of  the  best  of  masters,  and 
the  advancement  of  the  noblest  of  ends,  and  the 
assurance  that  our  safety  and  happiness,  for  time 
and  for  eternity,  are  as  secure  in  the  hands  of  a 
covenant-keeping  God,  as  His  infinite  wisdom, 
power,  and  love  can  make  them — therefore  as 
secure  as  our  hearts  could  possibly  desire — and  all 
the  pure  pleasures  which  flow  through  the  sacred 
channels  of  prayer,  and  the  Holy  Scriptures,  and 


20 


INTRODUCTORY'  ESSAY. 


the  services  of  the  Sabbath,  especially  the  Sacra- 
mental Commemoration  of  the  Redeemer’s  dying 
love,  that  sweetest  foretaste  to  the  believer  of  the 
blessedness  of  sitting  down,  with  all  the  members 
of  his  mystical  body,  at  the  Marriage  Supper  of 
the  Lamb — all  this  for  present  possession ; and 
then  for  future  prospects,  the  promises  of  that  God 
who  cannot  lie,  that,  throughout  the  endless  ages 
of  eternity,  we  shall  be  rejoicing  in  His  presence 
with  joy  unspeakable  and  full  of  glory — uniting 
with  angels  and  archangels,  and  all  the  company 
of  heaven,  in  the  songs  and  services  of  the  celes- 
tial sanctuary,  joining  with  all  that  we  have  loved 
in  Christ,  and  with  all  the  ranks  of  the  redeemed, 
in  ascribing  everlasting  praise  to  Him  that  sitteth 
upon  the  throne,  and  to  the  Lamb — even  the 
Lamb  that  was  slain  for  us : if  these  be  the  bles- 
sed fruits  of  the  love  of  God,  planted  in  our  hearts 
by  the  Holy  Ghost,  oh ! may  not  that  principle 
indeed  be  said  to  open  in  our  hearts  a little 
heaven? 

Nor  should  it  be  forgotten,  that  from  the  love 
of  God  thus  shed  abroad  in  the  heart  by  the  Holy 
Ghost,  flows  that  principle  of  Christian  philanthro- 
py, and  brotherly  love,  which  constrains  the  be- 
liever to  labour  to  the  uttermost  to  be  like  the  God 
he  loves,  in  diffusing  happines,  temporal  and 
eternal,  as  far  as  his  influence  extends.  The 
grateful  child  of  God  feels  the  full  force  of  that 
beautiful  exclamation  of  the  Apostle,  u Beloved ! 
if  God  so  loved  us,  we  ought  also  to  love  one 
another!”  Having  contemplated,  with  adoring 


INTRODUCTORY  ESSAY. 


21 


gratitude,  the  stupendous  love,  displayed  in  his 
redemption,  he  is  inflamed  with  an  unquenchable 
desire  to  drink  every  day  more  deeply  into  the 
spirit  of  that  love,  which  shines  forth,  with  such 
surpassing  glory,  round  Calvary’s  cross,  to  become 
more  closely  conformed  to  the  character  of  Him, 
who  was  the  incarnate  manifestation  of  Divine 
love,  to  walk  more  faithfully  in  the  footsteps  of 
Him,  who  went  about  doing  good,  and  thus  by 
the  exhibitions  of  a temper,  modelled  after  the 
loving  Saviour’s  and  implanted  by  that  Spirit,  who 
descended  on  Jesus  in  the  form  of  a dove ; by 
every  work  and  labour  of  love,  which  gratitude  to 
a Saviour-God  will  promote,  and  by  the  zealous 
and  liberal  support  of  every  society,  and  insti- 
tution, which  are  established  and  calculated  to 
advance  at  once  the  happiness  of  man,  and  the 
glory  of  God,  to  become  instrumental  in  soothing 
human  suffering,  and  augmenting  human  happi- 
ness, and  through  the  medium  of  a character,  living 
in  an  element  of  divine  love,  pervading  all  its 
inward  feelings,  and  outward  movements,  to  be 
made  a benefactor  and  a blessing  to  mankind. 

If  the  truth  of  these  observations  be  admitted, 
it  is  manifest  that  no  style  of  work  can  be  more 
directly  calculated  to  promote  at  once  the  glory 
of  God,  and  the  happiness  of  man,  than  that 
which  exhibits,  in  the  most  attractive  form,  the 
love  of  God  to  man,  and  thus  prepares  the  way 
for  the  enthronement  in  the  human  heart  of  that 
love  of  man  to  God,  which  we  have  seen  to  be  at 
once  the  seminal  principle  of  all  true  holiness, 


22 


RlDIjOTORY  essay. 


and  the  only  spring  of  satisfying  and  abiding  hap- 
piness: and  it  is  this  which  invests  with  such  a 
peculiar  charm,  and  stamps  with  such  a peculiar 
value,  the  work  to  which  we  have  prefixed  these 
prefatory  observations. 

It  bears  the  unequivocal  marks  of  being  writ- 
ten by  one,  who  had  felt,  in  the  inmost  recesses 
of  his  heart,  the  full  power  of  that  brief  but  most 
beautiful  delineation  of  the  Divine  character, 
drawn  by  the  hands  of  the  Apostle  of  love,  when 
ha  says,  u God  is  love  !”  And  it  would  appear 
impossible  to  read  it  with  a devout  spirit,  without 
feeling  attracted  in  love  and  adoration  towards 
this  blessed  Being,  who  is  thus  exhibited  as  bear- 
ing a nature  and  a name,  so  affectingly  calculated 
to  win  for  Him  the  warmest  love  and  confidence 
of  the  human  heart. 

This  delightful  conviction  and  exhibition  of  the 
glorious  truth,  that  u God  is  love,”  pervades  the 
whole  volume,  running,  like  a golden  thread, 
through  the  entire  texture  of  the  work.  The 
stamp  of  heavenly  love  is  exhibited  in  every  fea- 
ture of  the  stupendous  scheme  of  our  salvation. 
We  are  constantly  reminded  that  love  is  the  foun- 
tain from  which  it  flows,  and  that  the  medium  by 
which  it  is  accomplished  is  the  incarnation  of  Di- 
vine love.  Love  is  shown  to  be  the  essential 
spirit  of  the  Saviour’s  character — love,  the  ani- 
mating motive  which  impelled  Him  to  undertake 
the  work  of  man’s  redemption — love,  the  sustaining 
principle  which  upheld  Him,  amidst  all  the  strug- 
gles and  sorrows  of  that  arduous  work — love,  botl- 


INTRODUCTORY  ESSAY. 


23 


the  soul  and  substance  of  the  religion  He  de- 
scended from  on  high  to  establish  upon  earth — 
and  love,  the  very  element  and  atmosphere  of 
that  heaven,  to  which  He  will  conduct  all  His 
faithful  followers,  when  they  have  finished  their 
painful  pilgrimage  in  this  vale  of  tears. 

To  a believer’s  heart  there  is  something  delight- 
fully infectious  in  continually  breathing  such  an 
atmosphere  as  pervades  this  work.  It  is  not  pos- 
sible to  do  so,  without  catching  something  of  its 
contagious  influence,  and  thus  having  the  temper 
and  character  imbued  with  that  spirit  of  love, 
which  most  of  all  assimilates  the  human  nature 
to  the  divine. 

The  history  which  the  author  has  selected  for 
the  exemplification  of  the  glorious  truth,  which 
thus  invests  the  character  of  God,  and  of  the  reli- 
gion which  has  emanated  from  Him,  with  such 
divine  attractiveness,  is  one  admirably  adapted 
for  this  purpose — the  history  of  that  family  of 
Bethany,  of  whom,  in  one  short  sentence,  we  are 
told  enough  to  assure  us,  that  there  was  not  then 
on  the  face  of  the  earth  a more  honoured  or  a 
happier  family;  for  St.  John  tells  us,  “that  Jesus 
loved  Martha,  and  her  sister,  and  Lazarus.”  Vol- 
umes could  not  do  more  than  this  single  verse  has 
done  to  convince  us,  that  in  the  abode  of  this  fam- 
ily, (if  no  where  else  on  earth,)  a type  or  minia- 
ture of  heaven  was  to  be  found — a counterpart 
both  of  the  character  and  happiness  of  heaven’s 
inhabitants ; for  could  Jesus  thus  love  any,  who  had 
not  imbibed  the  spirit  of  His  own  character,  (that 


24 


INTRODUCTORY  ESSAY. 


is,  the  spirit  of  heaven,)  so  as  to  make  them  con- 
genial companions,  bosom  friends  for  the  Saviour 
of  mankind ; and  what  could  be  said  of  the  hap- 
piness of  the  highest  of  the  host  of  heaven  more 
than  this — that  Jesus  loves  them ! Is  not  this  the 
source,  the  concentration,  the  climax  of  all  their 

j°y? 

Into  the  bosom  of  this  highly-favoured  family 
we  are  introduced  by  the  interesting  work  before 
us,  guided  by  the  exquisitely  attractive  narrative 
recorded  in  the  11th  chapter  of  St.  John’s  Gos- 
pel; and  truly  we  are  made  to  feel,  while  reading 

it,  that  when  Jesus  came  to  visit  that  humble 
abode  of  those  He  loved,  He  brought  heaven  with 
Him  into  the  hearts  of  its  inmates,  for  He  brought 
thither  the  presence  of  Him,  in  whose  presence 
consists  the  fulness  of  heaven’s  joy. 

The  characters  of  the  two  sisters  are  delineated 
with  great  power  of  discrimination.  The  few 
touches  which  the  Apostle  has  given  are  beauti- 
fully filled  up  into  a more  finished  portraiture  of 
their  peculiar  features ; and  strikingly  is  the  con- 
trast drawn  between  the  ardent,  impassioned, 
precipitate  Martha,  and  the  calm,  gentle,  tender 
Mary;  the  love  of  the  former  rushing  like  a tor- 
rent, strong,  indeed,  but  impetuous  and  troubled 
in  its  course ; the  love  of  the  latter  flowing  like  a 
deep  river,  in  silent  strength,  pure,  peaceful,  and 
profound;  or,  as  the  contrast  is  described  with 
singular  felicity  in  this  work,  in  two  short  senten- 
ces, “ Martha  is  the  St.  Peter,  Mary  the  St.  John 
of  her  sex.”  Could  any  thing  more  happily  illus- 


INTRODUCTORY  ESSAY. 


25 


trate  the  difference  of  the  two  sisters — the  one  all 
ardent  zeal,  the  other  all  seraphic  love  ? 

But  with  whatever  of  force  or  beauty  the 
subordinate  personages  may  be  delineated,  the 
figure  of  the  Saviour  himself  always  appears  as 
the  principal  object  in  the  foreground  of  the  pic- 
ture, arrayed  in  all  the  mingled  majesty  and  ten- 
derness which  formed  the  distinguished  character- 
istics of  the  Divine  Philanthropist ! Every 
feature  wears  the  expression,  every  word  breathes 
the  spirit,  every  action  bears  the  impress  of  in- 
carnate love ! This  encompasses  Him  as  a 
celestial  atmosphere ; this  encircles  Him  as  a 
celestial  halo,  throwing  round  all  He  says  and 
does  a grace  and  a glory  which  are  indeed  divine  ! 
You  cannot  follow  Him,  step  by  step,  through 
the  various  scenes  of  this  peculiarly  interesting 
narrative,  from  the  moment  when  the  sisters  of 
Lazarus  sent  to  Him  that  touching  message, 
u Lord,  he  whom  thou  lovest  is  sick,”  till  the  mo- 
ment when,  in  the  majesty  of  omnipotence,  He 
cried,  “ Lazarus ! come  forth !”  without  feeling, 
with  a force  which  supersedes  the  necessity  of 
laboured  demonstration  in  its  proof,  that  you  are 
following  the  footsteps  of  Deity — that  Jesus  was 
u God  manifest  in  the  flesh,”  and  that  u God  is 
love.”  The  more  closely  you  watch  the  develop- 
ment of  His  character,  as  exhibited  in  those 
movements  or  observations,  which  disclosed  what 
is  passing  within  His  breast,  the  more  fully  are 
you  convinced  that  you  are  contemplating  the 
character,  that  you  are  listening  to  the  voice,  of 
3 


26 


INTRODUCTORY  ESSAY. 


the  incarnate  God.  And  it  is  perhaps  the  pecu- 
liar charm  of  this  volume,  that  the  author,  in 
commenting  on  the  character  of  the  Saviour,  as 
developed  in  this  narrative,  appears  to  have 
deeply  imbibed  the  spirit  of  the  beloved  disciple ; 
so  that,  while  reading  the  reflections  brought 
before  us  in  this  work,  we  feel,  as  it  were,  permit- 
ted to  look  down  into  the  depths  of  the  Redeem- 
er’s heart,  and  catch  a glimpse  of  the  ineffable 
love  to  His  people  which  perpetually  glows  there, 
and  prompts  every  movement  of  His  providential 
arrangements  on  their  behalf  And  thus  the 
most  afflictive  of  His  chastening  dispensations 
are  seen  to  emanate  as  directly  from  that  love, 
and  to  bear  its  stamp  as  deeply  impressed  on 
them,  as  those  apparently  kinder  appointments, 
by  which,  when  compatible  with  their  eternal 
welfare,  He  delights  to  crown  His  people’s  earthly 
hopes  with  the  largest  measure  of  purified  earthly 
enjoyment.  Now  we  know  of  nothing  more 
powerfully  calculated  to  produce  and  maintain, 
in  the  afflicted  Christian’s  soul,  that  spirit  of 
cheerful  and  thankful  resignation,  which  brings  at 
once  such  glory  to  his  God,  and  such  peace  to  his 
own  heart,  than  the  fully  realized  and  abidingly 
cherished  conviction,  that  all  the  dealings  of  his 
Saviour-God  with  him,  however  they  may  differ 
as  to  their  external  aspect,  are  all  alike  the 
emanations  and  expressions  of  His  infinite  love ! 
that  the  dispensations  which  that  love  appoints 
may  be  continually  changing,  like  the  alternations 
of  light  and  shade,  as  His  infinite  wisdom  may 


INTRODUCTORY  ESSAY. 


27 


see  to  be  most  conducive,  by  their  change,  to  His 
people’s  spiritual  welfare,  but  still  the  love  itself 
changeth  not;  for  with  it  is  “no  variableness, 
neither  shadow  of  turning but  it  endureth  from 
everlasting  to  everlasting ; like  Himself,  “ the 
same  yesterday,  to-day,  and  for  ever.” 

Oh  yes!  it  is  indeed  a blessed  frame  for  a 
believer’s  mind,  (and  assuredly  it  ought  to  be  its 
abiding  frame,)  when  he  is  enabled  to  repose  in 
his  Redeemer’s  love,  with  a confidingness  which 
no  trials  can  shake,  and  to  acquiesce  in  His  ap- 
pointments, with  a satisfaction  which  no  afflictions 
can  disturb ; and  when,  whatever  that  Redeem- 
er’s appointments  as  to  his  earthly  circumstances 
may  be,  whether  He  is  pleased  to  prosper  or  to 
defeat  his  best  concerted  plans,  to  realize  or 
disappoint  his  most  fondly  cherished  hopes,  to 
give  or  to  take  away  what  most  he  desires  or 
loves,  he  is  able,  with  equal  gratitude  of  heart,  to 
bless  “the  name  of  the  Lord!”  And  is  it  not 
strange,  (and  oh  what  a melancholy  proof,  how 
imperfectly  his  nature  is,  as  yet  renewed,)  that 
after  having  once  been  privileged  to  read,  with  a 
believing  heart,  the  records  of  that  love,  as  con- 
tained in  the  scenes  exhibited  in  Gethsemane’s 
garden,  and  on  Calvary’s  cross,  he  should  ever 
feel  the  smallest  difficulty  in  reposing  in  the  Re- 
deemer’s love,  with  such  confidingness,  and  in 
His  appointments  with  such  resignation.  It  is 
true,  we  are  so  habituated  to  associate  with  the 
very  name  of  love  the  idea  of  doing  all  within 
our  power  to  avert  the  sufferings,  gratify  the 


28 


INTRODUCTORY  ESSAY. 


wishes,  and  thus  promote  the  happiness  of  the 
beloved  object,  that  we  find  it  at  times  hard  to 
believe — yea,  it  is  confessedly  a noble  triumph  of 
faith,  with  unwavering  confidence,  to  feel  assured , 
that  when  the  hand  of  a Saviour-God  is  stretched 
forth  to  cross  all  our  favourite  plans — even  those 
that  were  arranged  most  faithfully,  as  we  fancied, 
for  the  advancement  of  His  glory,  and  to  blight 
all  our  dearest  hopes — even  those  which  we 
cherished  in  the  sweetest  spirit  of  submission  to 
His  will — it  is  love,  the  very  tenderest,  fondest 
love,  which  directs  its  very  movement.  And  yet, 
did  we  but  reason  and  feel  as,  if  Christians  in 
more  than  name,  we  ought  to  do,  we  would  find 
it  much  harder  to  believe,  that  any  thing  but  such 
love  could  direct  a single  movement  of  the  Sa- 
viour’s hand,  in  any  of  His  appointments,  how- 
ever afflictive,  on  behalf  of  his  own  beloved  peo- 
ple ; of  those  so  inconceivably  dear  to  Him, 
that  He  did  not  deem  even  the  sacrifice  of  His 
own  life,  the  pouring  out  of  his  own  blood,  amidst 
all  the  ignominy  and  agony  of  the  death  of  the 
cross,  too  costly  a price  at  which  to  purchase  their 
eternal  happiness — too  vast  a sacrifice,  by  which 
to  testify  the  boundlessness  of  His  love. 

We  do  not  deny  that  the  dispensations  which 
He  appoints  may  often,  to  our  short-sighted  facul- 
ties, appear  very  mysterious ; that  His  footsteps 
are  often  in  the  sea,  and  His  paths  in  the  deep 
waters,  where  His  design  cannot  be  traced : but 
oh ! might  we  not  expect  that  the  same  confiding- 
ness  which  is  reposed  in  well-tried  earthly  affec- 


INTRODUCTORY  ESSAY. 


29 


tion,  should  be  reposed  in  His  ; that  its  tender- 
ness might  be  trusted,  even  when  its  plans  could 
not  be  traced  ; and  that  any  suspicious  doubts 
which  the  apparent  severity  of  his  dealings  might 
awaken,  would  be  at  once  put  to  flight  by  the  re- 
membrance of  what  passed  in  the  garden  of  Geth- 
semane,  and  all  painful  perplexity  changed  into 
cheerful  acquiescence,  by  His  own  assurance  to 
Peter — u What  I do,  thou  knowest  not  now,  but 
thou  shalt  know  hereafter.”  Yes!  I cannot  but 
feel  persuaded,  that  if  believers  were  more  in  the 
habit  of  devoutly  dwelling  on  the  contemplation 
of  the  infinite  love  and  infinite  wisdom  of  their 
Saviour-God,  they  would  be  able  to  exhibit,  under 
the  pressure  of  heavy  trials,  a spirit  more  suitable 
to  the  exalted  privileges  which  they  possess,  and 
more  calculated  to  honour  Him  in  the  eyes  of  the 
children  of  the  world. 

The  language,  not  merely  of  their  lips,  but  of 
their  heart  and  life,  amidst  the  most  painful  or 
perplexing  dispensations,  by  which  He  might  see 
fit  to  try  their  faith  and  patience,  would  in  spirit 
be  habitually  this — When  I look  at  the  cross,  and 
remember  who  it  is  that  is  there  offering  up  Him- 
self, amidst  the  lingering  tortures  of  its  agonizing 
death,  as  a sacrifice  for  my  sins,  and  to  secure  my 
salvation,  I dare  not  doubt  His  love— I feel  it 
would  be  the  basest  ingratitude  to  wound  it  by 
one  dishonouring  doubt,  written,  as  it  is,  in  His 
tears,  and  agonies,  and  blood.  Oh ! then,  what  a 
heart  must  mine  be,  if  I can  refuse  to  trust  in  it 
with  the  most  unsuspecting  confidingness,  aye^ 
3* 


30 


INTRODUCTORY  ESSAY. 


though  it  should  appoint  for  me  trials,  beyond  all 
which  ever  yet  were  appointed  for  any  child  of 
man ! True,  this  is  a most  perplexing  dispensa- 
tion. I cannot  fully  fathom  its  deep  design.  It 
so  crushes  my  spirit — it  so  wounds  my  heart  in 
the  very  tenderest  point — it  so  dries  up  the  source 
of  all  my  earthly  happiness,  and  gives  such  a 
wilderness  aspect  to  the  world.  But  oh ! unbe- 
lieving, ungrateful  heart,  though  thou  canst  not 
trace,  art  thou  unwilling  to  trust  a Saviour’s  love? 
May  I not  feel  assured,  that  this  is  precisely  the 
trial  which  is  best  suited  to  my  spiritual  condition, 
since  it  is  the  one  which  Infinite  Wisdom  has 
chosen ; and  is  that  a wisdom  which  can  by  possi- 
bility be  mistaken  ? Is  the  child  to  dictate  to  the 
parent,  what  discipline  to  adopt  in  training  him 
up  for  future  usefulness  ? Is  the  patient  to  pre- 
scribe to  the  physician,  what  remedies  to  employ 
for  the  accomplishment  of  his  recovery?  And 
shall  I dictate  to  the  only  wise  God,  my  Saviour, 
what  course  of  corrective  discipline  He  ought  to 
adopt,  in  training  me  up  for  my  purchased  inheri- 
tance of  glory?  Shall  I prescribe  to  the  Heavenly 
Physician,  what  remedies  He  ought  to  employ,  to 
accomplish  my  spiritual  cure  ? And  if  His  dis- 
cipline be  stricter,  or  His  remedies  more  painful 
than  is  palatable  to  flesh  and  blood,  oh ! shall  I 
therefore  question  His  love,  or  quarrel  with  His 
appointments  ? 

But  is  the  dispensation  indeed  so  mysterious, 
that  I cannot  trace,  amidst  its  dark  perplexity,  the 
footsteps  of  a faithful  covenant-keeping  God  ? Is 


INTRODUCTORY  ESSAY. 


31 


the  gloom,  that  overshadows  my  path,  so  deep,  so 
dense,  that  no  cheering  rays  of  divine  light  break 
through  and  brighten  it  with  even  the  passing 
gleam  of  a Saviour’s  smile  ? Is  the  storm  of  afflic- 
tion so  loud,  and  so  uninterrupted,  that  I never  hear, 
amidst  the  pauses  of  the  blast,  a voice  that  softly 
whispers,  “ God  is  love?”  Oh ! surely  I cannot  say 
this.  Y ea,  must  I not  thankfully  acknowledge,  that 
even  already  I have  had  abundant  cause  to  con- 
iess,  “ It  is  good  for  me  that  I have  been  afflicted 
and  to  cherish  an  humble  confidence,  that  all  the 
blessings,  which  I have  derived  from  sanctified 
sorrows,  have  been  but  the  first-fruits  of  a rich 
harvest  of  eternal  glory? 

And  oh  ! how  precious  have  those  first-fruits 
been!  What  ineffably  sweet  communion  with 
my  Saviour-God  have  I enjoyed,  since  He  allured 
me  into  the  wilderness,  and  there  spake  comfort- 
ably to  me  ! What  increased  experience  of  the 
tenderness  of  His  sympathy,  the  preciousness  of 
His  consolations ! Oh ! should  I have  been  well 
satisfied  to  have  passed  through  even  deeper 
waters  of  affliction  than  I have  encountered,  if  I 
could  only  thus  have  learned,  as  this  trial  has 
taught  me,  how  a Saviour-God  can  and  will  sup- 
port His  people  in  their  day  of  trouble?  And 
what  fountains  of  consolation,  sweeter  than  I ever 
before  tasted,  or  even  in  imagination  conceived, 
have  prayer  and  the  Scriptures  proved,  since  this 
afflictive  dispensation  drove  me  to  seek  in  them 
refreshment  for  my  fainting  soul  ? Moreover,  as 
earth  has  been  darkened,  has  not  heaven  looked 


32 


INTRODUCTORY  ESSAY. 


brighter  to  my  view  ? Has  not  the  buffeting  of 
the  storm  endeared  to  me  the  prospect  of  the 
haven  where  I would  be  ; and  the  wearisomeness 
of  the  journey  made  sweeter  still  the  thoughts  of 
my  heavenly  home  ? Have  not  my  affections, 
desires,  and  hopes,  oftener  soared  up,  with  heaven- 
ward flight,  since  the  chains  of  earthly  attractions, 
which  bound  them  down  to  the  dust,  have  been 
broken  by  the  hand  of  affliction  ? And  shall  not 
I bless  the  stroke,  which  thus  emancipated  my 
earth-enthralled  spirit,  and  gave  it  liberty  to  mount 
up,  as  on  eagle’s  wings,  to  its  native  skies? 

Has  not  the  furnace  of  affliction  also  proved  to 
my  soul  a purifying  furnace,  by  which  the  sullying 
defilements  of  inward  corruption,  which  lurked 
unsuspected  in  the  recesses  of  my  heart,  were  dis- 
covered and  purged  away  in  its  refining  fires? 
So  that  if,  by  divine  grace  I am  enabled  in  any, 
even  the  faintest  degree,  to  reflect  my  adorable 
Redeemer’s  image,  I am  mainly  indebted  to  the 
refining  process,  which  has  been  thus  carried  on 
by  the  Holy  Spirit  in  my  soul.  And  could  I wish 
that  the  fire  had  been  less  hot,  if  thereby  less  of  the 
defilement  of  sin  would  have  been  purged  away, 
and  less  of  the  image  of  the  Saviour  reflected  in 
my  soul  ? And  have  I not  had  opportunities  of 
glorifying  Him  who  died  for  me,  placed  within 
my  reach  by  this  agonizing  trial,  immeasurably 
more  precious,  than  the  most  unclouded  prosperity 
could  ever  have  supplied  ? Oh  ! if  I may  but  in- 
dulge the  delightful  hope,  that  some  careless  sin- 
ner has  been  converted,  or  some  sorrowing  saint 


INTRODUCTORY  ESSAY. 


33 


comforted,  by  what  they  have  seen  of  a Saviour’s 
faithfulness  and  love,  as  exhibited  in  the  strength 
and  consolation  He  has  so  graciously  imparted  to 
me,  in  my  time  of  trial,  should  I not  thank  God 
for  the  dispensation,  which,  even  by  the  desola- 
tion of  my  dearest  earthly  hopes,  has  enabled 
me  to  promote  the  glory  of  that  beloved  Saviour- 
God,  to  whom  I am  exclusively  indebted  for  the 
hope,  full  of  immortality — the  hope  of  eternal 
happiness  in  heaven? 

Surely,  even  these  considerations  are  sufficient 
to  constrain  me  to  cry  out  to  my  covenant-God, 
<c  I know  that  in  very  faithfulness  Thou  has  af- 
flicted me  or,  if  any  shadows  of  obscurity  still 
hang  over  His  dispensations,  may  I not  cheerfully 
wait  for  the  revelations  of  that  brighter  world, 
where,  in  His  light,  I shall  see  light  poured,  in 
full  splendour,  on  the  entire  of  the  path,  by  which 
He  led  me  through  the  wilderness  to  his  own  pre- 
sence in  glory  ! Then  will  I fully  understand  the 
loving-kindness  of  the  Lord,  in  all  His  dealings 
with  me  here  below.  Then  will  I clearly  see, 
(what  it  is  now  at  once  my  privilege  and  duty  cheer- 
fully to  believe,)  that  not  a passing  cloud  has  ever 
darkened  my  path — not  a single  thorn  ever  pierced 
my  feet,  but  was  appointed  by  a Saviour’s  hand, 
in  the  very  tenderness  and  faithfulness  of  His  love. 
Then,  (when  the  light  of  heaven  is  flashed  on  the 
scenes  of  earth,)  will  I see  stamped  on  this  very 
dispensation,  in  celestial  characters,  the  divine  in- 
scription, u God  is  love.”  Then  will  I perceive 
how  necessary  a link  it  formed,  in  that  chain  of 


34 


INTRODUCTORY  ESSAY, 


providential  arrangements,  by  which  He  was 
graciously  drawing  up  my  heart  from  the  creature 
to  Himself,  from  earth  to  heaven,  and  thus  mak- 
ing me  meet  for  the  everlasting  enjoyment  of 
Himself  j and  the  very  trial,  which  now  calls  forth 
my  bitterest  tears  of  anguish,  will  then  call  forth 
my  sweetest  songs  of  gratitude  and  joy. 

Reflections  such  as  these,  so  full  of  hajpjpy  com- 
fort , are  suggested  in  the  work  to  which  these  ob- 
servations are  prefixed,  in  a most  attractive  man- 
ner, additionally  recommended,  if  such  recom- 
mendation be  required,  by  the  charms  of  a 
chastely  beautiful  style,  and  that  powerfully 
persuasive  species  of  eloquence,  which,  obviously 
coming  from  the  heart,  makes  its  way  irresistibly 
to  the  heart.  It  is  this  which  is  calculated  to 
make  this  volume  so  peculiarly  acceptable  to  those 
mourners  in  Zion,  whose  pathway  through  this 
world’s  wilderness  is  overshadowed  with  the 
gloom  of  earthly  affliction.  It  exhibits  in  such 
glowing  colours  the  divine  attractions  of  the  re- 
ligion of  the  Gospel,  the  unchangeableness  and 
unboundedness  of  the  Redeemer’s  love  to  His  peo- 
ple, and  the  endearing  tenderness  of  His  character, 
as  to  force  on  the  afflicted  Christian  the  delightful 
conviction,  that  all  his  sorrows  are  but  so  many 
proofs  of  the  faithfulness  of  that  love,  which  led  the 
Son  of  God  to  endure  for  his  sake  all  the  sufferings 
of  His  afflicted  life,  and  agonizing  death ; that 
there  is  a need-be  for  them  all : and  that  the  gra- 
cious design  and  glorious  result  of  all  his  appointed 
trials  is  to  promote  his  own  conformity  to  the  Divine 


INTRODUCTORY  ESSAY. 


35 


image,  and  the  glory  of  the  God  of  his  salvation. 
And  this  conviction  must  powerfully  tend  *o  pro- 
duce the  most  cheerful  willingness  to  commit  to  a 
Saviour’s  disposal  the  arrangement  of  all  the 
events  of  this  life,  and  to  receive  from  a Saviour’s 
hands,  without  one  rebellious  murmur,  and  drink 
without  one  repining  tear,  yea,  even  with  a thank- 
ful smile,  the  bitterest  cup  of  trial  He  may  be 
pleased  to  prepare  and  present  to  the  object  of 
His  everlasting  love. 

There  is  another  most  important  lesson  enforc- 
ed in  this  interesting  work,  which  stamps  on  it 
peculiar  value,  in  a professing  age  like  the  present 
— a lesson,  which  we  cannot  but  fear  many  a 
high-toned  professor  of  our  day  has  yet  to  learn — 
even  that  the  clearest  views  of  evangelical  truth, 
if  they  are  unproductive  of  cordial  and  supreme 
love  to  a Saviour- God,  are  utterly  unavailing  to 
the  everlasting  salvation  of  the  soul. 

In  unfolding  the  characters  of  the  members  of 
the  family  of  Bethany,  as  developed  in  the  touch- 
ing narrative  of  the  Apostle,  the  reflections  intro- 
duced by  the  author  of  this  work  are  admirably 
calculated  to  deepen  the  impression  which  it  ap- 
pears to  be  always  the  design  of  St.  John  to  make 
©n  the  mind  of  his  reader,  that  the  very  essence 
of  a believer’s  happiness  consists  in  loving  the 
Saviour,  even  as  God  alone  deserves  to  be  loved, 
with  the  whole  heart,  and  soul,  and  mind,  and 
strength. 

When  introduced  into  the  bosom  of  this  happy 
family,  we  are  made  to  feel  that  it  is  a happy 


36 


INTRODUCTORY  ESSAY. 


family,  because  the  love  of  Jesus  is  enthroned  in 
the  heart  of  each  of  its  members.  This  hallowed 
affection  was  indeed  modified  in  its  exhibition,  by 
the  different  constitutional  temperament  of  the 
individuals  who  composed  the  highly -favoured  cir- 
cle : but  whether  it  displayed  itself  in  the  impe- 
tuous eagerness  of  Martha,  hastening  with  over- 
anxious solicitude,  to  prepare  the  choicest  viands 
she  could  procure,  to  mark  her  esteem  and  affec- 
tion for  her  Divine  Guest,  or  in  the  calm  and 
devout  demeanour  of  Mary,  sitting  in  humble 
docility  at  her  Divine  Master’s  feet;  it  was  alike 
love,  the  purest,  deepest,  most  grateful  love  to 
Jesus,  which  reigned  in  the  bosom,  and  prompted 
the  movements  of  them  both.  And  while,  from 
the  gentle  rebuke  addressed  to  the  one,  and  the 
affectionate  commendation  bestowed  on  the  other, 
we  are  impressively  taught,  that  the  most  grati- 
fying proof  which  we  can  give  of  our  love  to 
Jesus,  is  to  sit  at  His  feet  in  the  lowly  attitude  of 
humble  disciples,  listening  with  devout  attention 
to  the  gracious  words  which  proceed  out  of  His 
mouth ; still  we  cannot  for  a moment  doubt,  that 
He,  who  knew  the  heart,  as  only  its  Creator  could 
have  known  it,  regarded  with  mingled  compla- 
cency and  compassion  the  struggle  of  feelings  in 
the  ardent  and  anxious  Martha’s  breast,  viewing, 
with  condescending  approbation,  the  motive  from 
which  her  over-cumbered  care  in  preparing  for 
His  entertainment  flowed ; while,  in  the  faithful- 
ness of  divine  love,  He  rebuked  the  mixture  of 
infirmity  which  was  exhibited  in  her  mode  of 


INTRODUCTORY  ESSAY. 


37 


displaying  her  reverence  and  affection  for  Him- 
self. 

Now,  in  an  age  like  the  present,  when,  from 
the  increased  spread  of  evangelical  preaching, 
there  is  such  an  increased  knowledge  and  profes- 
sion of  evangelical  religion,  it  is  of  paramount 
importance  to  have  the  solemn  reflection  frequent- 
ly and  forcibly  impressed  upon  the  mind,  that  the 
most  correct  apprehensions,  the  soundest  form, 
the  loudest  profession,  and  the  warmest  advo- 
cacy of  evangelical  truth,  in  the  absence  of 
warm,  heartfelt,  life-influencing  love  to  a Saviour- 
God,  are,  in  His  estimation,  nothing  worth.  Yea, 
that  the  most  splendid  sacrifices,  the  most  unwea- 
ried labours,  if  they  are  not  sacrifices  of  thanks- 
giving, and  labours  of  love,  are  utterly  valueless 
in  His  sight,  who  says  to  each  of  His  intelligent 
creatures,  and  with  emphatic  urgency  of  appeal 
to  each  individual  to  whom  He  has  made  known 
the  revelation  of  His  Redeeming  love,  “ Give  me 
thine  heart and  who,  if  that  appeal  be  not  an- 
swered through  the  Almighty  power  of  the  Holy 
Spirit,  by  the  unreserved  surrender  of  the  heart  to 
Him,  will  reject  all  our  heartless  services  with 
infinite  abhorrence,  and  banish  us  from  the  light 
of  His  countenance  into  the  blackness  of  dark- 
ness for  ever ! 

Oh ! we  do  feel  it  to  be  of  immense  importance 
to  have  the  conviction  powerfully  forced  upon  the 
mind,  that,  for  the  want  of  cordial  supreme  love 
to  Jesus,  there  is  nothing  that  can  compensate  m 
the  eyes  of  Him,  who,  to  win  our  love,  laid  down 
4 


38 


INTRODUCTORY  ESSAY. 


His  life  for  us! — that,  while  the  homage  of  the 
heart  is  withheld,  it  matters  not  what  homage  the 
understanding,  the  lips,  or  even  the  life  may  pay; 
while,  on  the  other  hand,  when  the  love  of  the 
Saviour  is  really  enthroned  in  the  heart,  there  may 
be  much  weakness  of  faith,  and  waywardness  of 
feeling — the  Redeemer’s  image  may  be  clouded 
by  the  remaining  corruption  of  a nature,  imper- 
fectly renewed  ; and  the  infirmities  of  the  natural 
temper  may,  as  in  the  case  of  Martha,  break  out 
in  the  very  moment  of  displaying  the  grateful  love, 
which  the  heart  feels  for  the  object  of  its  supreme 
affections ; but  still,  if  these  corruptions  and  infir- 
mities are  sincerely  lamented  and  striven  against, 
in  the  strength  of  divine  grace,  He,  who  readeth 
the  heart,  when  He  sees  the  love  of  Himself  reign- 
ing in  its  rightful  supremacy  there,  will  graciously 
fling  the  robe  of  His  own  righteousness  over  every 
failing  and  imperfection  of  His  faithful  followers, 
and  plead  on  their  behalf,  before  the  mercy*seat, 
that  touchingly  tender  plea,  “ the  spirit  is  willing, 
but  the  flesh  is  weak for  His  eye  can  pierce 
into  the  innermost  recesses  of  the  soul,  and  dis- 
cover the  love,  which,  though  for  a season  lulled 
to  sleep,  when  it  should  have  been  most  wakeful, 
still  lives  in  the  heart  of  a sincere,  though  slum- 
bering disciple. 

We  may  be  assisted  in  the  consideration  of  this 
subject  by  the  analogy  of  earthly  affection;  for 
whatever  differences  in  the  mode  of  exhibiting  real 
affection  towards  an  earthly  and  visible,  or  a di- 
vine and  invisible  object,  must  necessarily  exist, 


INTRODUCTORY  ESSAY. 


39 


we  may  feel  satisfied  that  our  adorable  Redeemer, 
by  selecting  the  endearing  relationships  of  earthly 
affection  as  images  of  His  ineffable  love,  has  war- 
ranted us  to  draw  this  inference  from  the  illustra- 
tion— that  we  must  not  offer  to  Him,  under  the 
name  of  gratitude  or  love,  what  we  would  not 
think  of  offering  to  a fellow-worm,  or  what,  if  of- 
fered, would  be  rejected  with  scorn.  What,  then, 
is  it,  which  alone  stamps  value  on  the  external 
demonstrations  of  affection,  which  we  receive  from 
those  we  love?  Is  it  not  the  love  towards  us, 
cherished  in  the  inmost  recesses  of  the  heart,  of 
which  these  outward  exhibitions  are  the  evidence 
and  the  fruit,  and  from  which  they  derive  all  their 
significancy,  and  all  their  charm?  Could  the 
most  punctual  obedience  to  his  commands  com- 
pensate to  a fond  father  for  the  want  of  affection 
in  the  child,  over  whom  his  heart  yearns  in  all  the 
tenderness  of  parental  love  ? Could  the  most  un- 
limited compliance  with  his  wishes  impart  a mo- 
mentary throb  of  pleasure  to  an  attached  husband’s 
heart,  if  he  were  capable  of  looking  into  the  heart 
of  her  on  whom  he  had  lavished  all  his  love,  and 
perceived  its  affections  alienated  from  himselfj 
and  fixed  on  another  ? Yea,  would  not  her  very 
compliance  with  his  wishes  under  such  circum- 
stances, inspire  him  only  with  indignation  and  dis- 
gust? And  will  the  Father  of  spirits  be  satisfied 
with  that  heartless  service,  which  an  earthly  pa- 
rent would  not  accept?  Will  the  Bridegroom  of 
the  Church  be  content  with  that  constrained  obe- 
dience of  an  alienated  heart,  which  would  be  re- 


40 


INTRODUCTORY  ESSAY. 


garded,  were  it  offered  to  an  earthly  object,  with 
abhorrence  and  disdain?  No,  no.  He,  who,  as 
our  Creator,  Preserver,  Benefactor,  hut,  above  all, 
as  our  Redeemer,  has  entitled  Himself,  by  claims 
stronger  than  can  be  urged  even  on  angels,  to  the 
supreme  affections  of  our  hearts — He,  who,  to  win 
our  love,  stooped  from  the  height  of  His  throne  in 
heaven,  even  to  the  degradation  of  the  death  of 
the  cross — He  will  never  accept  of  any  thing  at 
our  hands,  in  testimony  of  our  acknowledgment  of 
His  claims,  in  lieu  of  our  love.  “ If  any  man  love 
not  the  Lord  Jesus  Christ,  let  him  be  anathema,” 
is  His  own  awful  and  irreversible  decree ! No 
services  we  can  render — no  sufferings  we  can  en- 
dure— will  be  looked  on  by  Him  with  momentary 
complacency,  if  our  hearts  be  withheld  from  Him ; 
but  let  these  be  once  given  freely,  fully,  unre- 
servedly to  Him,  and  then  there  is  not  the  feeblest 
effort  we  can  make,  or  the  slightest  sacrifice  we 
may  submit  to,  in  testimony  of  our  love,  which 
He  will  not  graciously  accept.  Yea,  such  is  the 
exuberance  of  His  grace — which  He  wTill  not 
richly  reward — for  He  has  Himself  declared,  that 
even  a cup  of  cold  water,  given  in  such  a spirit, 
shall  in  no  wise  lose  its  reward. 

The  indispensable  necessity  of  this  supreme 
love  to  the  Saviour,  as  an  evidence  of  the  vitality 
of  our  faith  in  His  blood,  is  powerfully  enforced 
in  this  valuable  work ; as  is  also  the  all-important 
conviction,  that  the  possession  of  this  love  is  as 
indispensable  for  our  own  happiness,  as  it  is  for 
evidencing  that  our  professed  trust  in  the  Re- 


INTRODUCTORY  ESSAY. 


41 


deemer’s  righteousness  is  of  the  operation  of  the 
Spirit  of  God,  proved  to  have  emanated  from  a 
heavenly  origin,  by  its  hearing  heavenly  fruit. 

I cannot,  indeed,  conceive  it  possible  to  read 
this  delightful  volume  with  anything  of  the  spirit 
in  which  it  appears  manifestly  to  have  been 
written,  without  feeling  convinced  in  the  heart, 
as  well  as  the  understanding,  that  he  who  sin- 
cerely and  supremely  loves  the  Lord  Jesus  Christ 
must  be  happy,  be  his  earthly  circumstances  what 
they  may : that  he  carries  the  essential  element 
of  true  felicity  within  his  own  heart,  so  securely 
guarded  from  external  assaults,  by  the  omnipo- 
tent grace  of  the  Holy  Spirit,  as  to  be  altogether 
independent  of  the  influence  of  any  of  the  vicis- 
situdes or  vexations  of  this  mortal  and  miserable 
life.  On  the  other  hand,  there  is  a spirit  breath- 
ing throughout  the  whole  work,  which  most  im- 
pressively lifts  up  the  voice  of  solemn  warning  in 
our  ears,  and  tells  us,  that  though  we  could  speak, 
on  divine  themes,  with  more  than  earthly  elo- 
quence, and  so  abounded  in  the  most  ardent  zeal, 
as  to  be  willing  to  endure,  in  the  cause  of  Christ, 
the  most  dreadful  death  that  ever  martyr  suffered, 
and  though  we  bore  such  a high  and  honourable 
name  in  the  religious  world,  as  to  rank  in  its 
estimation  but  a little  lower  than  the  angels,  and 
yet  did  not  love  the  Lord  Jesus  Christ  with  a 
cordial,  a supreme  affection,  real  happiness  must 
be  a stranger  to  our  hearts,  both  for  time  and  for 
eternity.  And  oh ! what  will  it  avail  us  to  have 
ranked  thus  high  in  the  estimation  of  those 
4* 


42 


INTRODUCTORY  ESSAY. 


around,  and  to  have  enjoyed,  for  a few  fleeting 
years,  a delusive  hope  of  eternal  happiness,  ifj 
when  we  stand  before  Him,  who  sitteth  upon  the 
throne,  we  hear  from  His  lips  those  tremendous 
words — “Depart  from  Me!  I never  knew  you! 
Depart,  ye  cursed,  into  everlasting  fire !” 

Nor  must  I omit  to  mention,  in  bearing  my 
humble  testimony  to  the  excellence  of  this  work, 
that  it  discovers  the  most  unequivocal  marks  of 
being  written  by  one,  who  had  felt  with  power, 
in  his  inmost  soul,  the  import  of  that  awful  word 
— Eternity ! 

It  flashes  the  light  of  eternity  so  vividly  on  the 
objects  of  time,  that  their  comparative  nothing- 
ness is  not  merely  seen,  but  felt.  One  impression 
is  irresistibly  forced  on  our  minds,  that  every 
consideration  connected  with  our  own  welfare,  is 
the  merest  trifle  compared  with  the  one  question 
— Are  we  to  be  everlastingly  happy  or  misera- 
ble ? — Are  we  to  spend  eternity  in  heaven  or  in 
hell?  The  Christian,  as  he  peruses  the  author’s 
reflections  on  the  death  and  resurrection  of  Laz- 
arus, finds  his  thoughts  and  affections  gradually 
drawn  away  from  things  seen,  which  are  tem- 
poral, to  things  not  seen,  which  are  eternal. 
The  glory  of  the  upper  sanctuary  seems  to  break 
through  the  veil  of  mortality,  which  hides  its  full 
splendour  from  his  view.  Voices  of  more  than 
mortal  melody  seem  breathing  in  his  ear  some 
faint  strains  of  that  celestial  chorus  of  praise, 
round  the  throne  of  God,  in  which  he  hopes,  ere 
long,  to  join  with  all  the  host  of  heaven  * and 


INTRODUCTORY  ESSAY. 


43 


thus,  in  the  realizing  anticipations  of  the  glory  to 
be  revealed,  he  learns  to  estimate  the  things  of 
time  at  their  true  value ; and  to  regard  all  the 
events  of  this  passing  scene  in  their  true  light ; 
as  deriving  all  their  importance  from  their  con- 
nexion with  eternal  things,  their  capability  of 
being  made  instrumental  in  advancing  the  be- 
liever’s progress  in  holiness,  and  the  glory  of  a 
Saviour-God. 

Such  seem  to  me  to  be  some  of  the  distin- 
guishing excellencies  of  this  most  valuable  and 
interesting  work ; a work  so  deeply  imbued  with 
the  very  spirit  of  the  Gospel,  (even  the  spirit  of 
divine  love,  and  peace,  and  joy,)  that  it  can 
scarcely  fail,  (I  think)  of  producing,  even  in  a 
merely  nominal  Christian,  the  salutary  conviction, 
that  he  who  has  found  by  experience  the  pre- 
ciousness of  the  Saviour  and  of  His  salvation, 
has  found  the  secret  of  true  happiness,  the  only 
happiness  deserving  of  the  earnest  desires  and 
pursuit  of  an  immortal  being;  and  it  cannot,  I 
feel  assured,  be  perused  prayerfully  by  a real 
Christian,  seeking  humbly  to  have  the  precious 
truths,  which  it  sets  forth,  brought  with  power  to 
the  heart,  by  the  Almighty  energy  of  the  Holy 
Ghost,  without  deepening  in  his  heart  every  sen- 
timent of  affection,  confidence,  and  gratitude  to 
his  adorable  Redeemer;  drawing  him  closer  to 
the  God  of  his  salvation  in  the  bonds  of  the  ever- 
lasting covenant ; kindling  every  spark  of  devout 
love  into  a brighter  and  a warmer  flame ; dispos- 
ing him,  with  more  cheerful  trust  and  submission, 


44 


INTRODUCTORY  ESSAY. 


to  lie  passive  in  His  hands,  having  no  will  but 
His ; inspiring  him  with  more  ardent  aspirations 
after  the  closest  attainable  resemblance  to  that 
character,  in  conformity  to  which  the  very  es- 
sence of  meetness  for  heaven  consists ; and 
subordinating  every  other  solicitude  to  that  one, 
which  ought  ever  to  be  the  master-passion  of  a 
Christian’s  soul — even  the  affectionate  solicitude, 
prompted  by  gratitude,  to  glorify  his  Saviour- 
God. 

Nor  should  it  be  overlooked,  that  the  attrac- 
tive exhibition  of  the  Saviour’s  character,  and 
love  to  His  people,  which  this  work  unfolds,  has  a 
powerful  tendency  to  deepen  in  their  hearts,  that 
desire  for  the  day  of  His  appearing,  which  is  exhi- 
bited in  Scripture  as  such  a distinguishing  charac- 
teristic of  those  who  love  the  Lord,  and  is  calculat- 
ed when  invested  with  divine  energy  by  the  power 
of  the  Holy  Spirit,  to  exercise  such  an  elevating, 
sanctifying,  and  gladdening  influence  over  their 
souls.  For,  in  proportion  as  love  to  a Saviour- 
God,  springing  from  the  adoring  contemplation  of 
His  character,  and  the  grateful  recollection  of 
His  love,  reigns  with  more  supreme  sovereignty 
in  a believer’s  heart,  will  his  soul  be  kept  in  that 
attitude,  which  will  so  pre-eminently  conduce  to 
its  progress  in  holiness  and  happiness,  even  habit- 
ually looking  and  longing  for  the  arrival  of  that 
day,  a day  of  such  terror  to  all  His  enemies,  but 
such  triumph  to  all  his  friends,  when  Christ,  who 
is  His  people’s  life,  shall  appear,  and  they  shall 
also  appear  with  Him  in  glory. 


INTRODUCTORY  ESSAY. 


45 


Oh ! what  blessed  results  would  follow  to  the 
Christian,  from  the  constantly  cherished  anticipa- 
tion of  that  glorious  day,  producing  the  desire  and 
endeavour,  in  the  strength  of  divine  grace,  to  be 
always  in  that  frame  of  mind,  and  that  occupa- 
tion of  time,  in  which  a faithful  servant  of  God 
would  wish  to  be  found,  were  he  to  be  surprised  by 
the  sudden  appearing  of  the  Son  of  Man,  coming 
in  the  clouds  of  heaven,  with  power  and  great 
glory,  and  we  know  not  now  the  day  or  the  hour 
when  the  Son  of  Man  will  come  ! What  a spirit 
of  unslumbering  watchfulness  would  it  promote  I 
What  a shrinking  from  the  deliberate  indulgence 
of  any  thoughts,  desires,  or  tempers,  inconsistent 
with  the  character  of  a child  of  God ! What  a 
stamp  of  holiness  unto  the  Lord  would  it  impress 
on  every  inward  principle  and  affection  of  the 
heart,  and  every  outward  pursuit  and  action  of 
the  life  ! What  a savour  of  sanctity  would  it 
impart  to  the  conversation  of  the  children  of  God ; 
and  what  a fervour  of  zeal  to  be  faithful  and  dili- 
gent in  the  consecration  of  all  their  talents  to  the 
advancement  of  a beloved  Saviour’s  glory  ! How 
calm  would  it  keep  them  in  the  midst  of  surround- 
ing commotions  ! How  cheerful  in  the  midst  of 
the  most  afflictive  dispensations ! How  would  the 
things  of  time  sink  to  their  proper  level  of  com- 
parative insignificance,  and  loosen  their  hold  on 
the  believer’s  heart,  and  the  things  of  eternity 
rise  to  their  proper  place  in  his  estimation,  and 
engross,  as  they  ought  to  do,  his  supreme  solici- 
tude ! What  an  elevation,  what  a grandeur,  al 


46 


INTRODUCTORY  ESSAY. 


together  unearthly,  would  it  fling  round  the  Chris- 
tian’s character,  were  he  to  feel  and  to  exhibit  the 
legitimate  influences  of  the  blessed  hope,  which 
he  is  privileged  to  cherish,  even  that  at  the  glori- 
ous appearing  of  the  great  God,  our  Saviour,  he 
shall  be  a partaker  of  His  glory,  and  shall  sit 
down  with  Him  on  His  throne ! Oh ! what 
earthly  seductions  could  ensnare,  what  earthly 
sorrows  overwhelm  the  soul,  in  which  such  a hope 
habitually  opened  vista  views  of  the  glory  to  be 
revealed!  Would  not  such  a hope,  through  the 
power  of  God,  the  Holy  Ghost,  enable  its  posses- 
sor to  trample  on  the  temptations  of  the  world, 
the  flesh,  and  the  devil,  and  to  purify  himself,  even 
as  that  Saviour-God  on  which  it  is  fixed  is  pure  ! 

If  then  holiness,  as  we  have  before  observed, 
be  but  another  name  for  happiness  ; if  a meetness 
for  heaven,  imparted  by  the  Saviour’s  Spirit,  be 
altogether  as  indispensable  as  a title  to  heaven, 
resting  on  the  Saviour’s  righteousness,  how  valu- 
able must  be  every  work,  which,  by  deepening  in 
a Christian’s  heart,  his  love  to  the  God  of  his 
salvation,  proportionably  deepens  that  desire  for 
the  day  of  His  appearing,  which  tends  so  power- 
fully to  wean  him  from  an  undue  attachment  to 
the  things  of  time  and  sense,  and  to  elevate  his 
affections  to  those  things  that  are  above,  where 
Christ  sitteth  at  the  right  hand  of  the  Father,  to 
conform  him  to  the  image  of  his  beloved  Redeem- 
er, and  thus  to  advance  his  meetness  for  “ the  in- 
heritance among  the  saints  in  light,  incorruptible, 
and  undefiled,  and  that  fadeth  not  away.” 


INTRODUCTORY  ESSAY. 


47 


It  was  this  persuasion,  which  constrained  me  to 
overcome  the  reluctance,  which  at  first  I felt,  to 
comply  with  the  request  of  the  highly  esteemed 
minister  who  has  translated  the  work,  that  I would 
accompany  the  translation  with  some  prefatory 
observations.  It  appeared  to  me  so  impossible  to 
read  it  with  any  thing  of  a suitable  spirit  without 
an  increase  of  love  to  the  Saviour,  accompanied 
by  all  its  precious  fruits,  that,  even  at  the  risk  of 
appearing  presumptuous,  I could  not  refuse  a re- 
quest, which  afforded  me  an  opportunity  of  bear- 
ing my  humble  testimony  in  favour  of  a work,  so 
pre-eminently  calculated  to  promote  the  Saviour’s 
glory.  Not  that  I imagine  that  such  a work  at 
all  needed  my  humble  recommendation,  (for  I 
feel  convinced  its  intrinsic  merits  must  render  it 
altogether  independent  of  any  testimony,  on  its 
behalf,  beyond  what  it  bears  to  itself.)  but  because 
I felt  a cordial  satisfaction  in  expressing,  through 
this  medium,  my  grateful  acknowledgements  for 
the  rich  feast  of  enjoyment  with  which  the  perusal 
of  this  work  had  supplied  me,  especially  in  the 
endearing  views  which  it  unfolds  of  the  loveliness 
of  the  Saviour’s  character,  and  the  graciousness 
of  His  design,  in  the  chastening  afflictions  with 
which  He  visits  His  people. 

I would  observe,  before  I conclude,  that  the 
translation,  as  far  as  I am  competent  to  judge, 
appears  to  me  to  be  every  way  worthy  of  such  a 
work,  being  executed  with  great  fidelity,  and  yet 
sufficient  freedom  not  to  allow  the  spirit  of  the 
original  to  evaporate,  in  the  process  of  transfusing 


48 


INTRODUCTORY  ESSAY. 


it  into  an  English  version.  From  the  peculiar 
animation  of  style  in  which  the  original  is  written, 
and  which,  it  might  have  been  feared,  would  be 
altogether  untransferrable,  this  was  no  easy  task: 
but  the  translation  here  given  satisfactorily  proves, 
that  the  difficulties,  however  great,  were  not  in- 
superable. It  is  quite  free  from  all  the  awkward- 
ness and  stiffness,  which  so  often  characterize  the 
translation,  especially  of  French  works,  and  wears 
so  fully  the  air  of  an  original  production,  that  you 
feel  convinced,  had  the  author  of  the  work  him- 
self written  in  English,  it  would  have  worn  the 
very  garb  in  which  it  is  now  presented  to  the 
public. 

In  conclusion,  I would  express  my  most  fervent 
prayer,  that  the  Divine  blessing  may  so  abun- 
dantly accompany  this  work  in  its  progress,  as  to 
make  it  the  minister  of  consolation  to  many  a 
mourner  in  Zion,  pouring  the  healing  balm  of  di- 
vine comfort  into  many  a wounded  heart,  teach- 
ing them  more  fully  to  understand  the  loving- 
kindness of  the  Lord,  in  all  the  trials  with  which, 
in  very  faithfulness,  He  afflicts  them ; and  to 
honour  Him,  both  in  their  own  hearts,  and  in  the 
eyes  of  all  around,  with  the  most  undoubting  con- 
fidingness,  and  the  most  cheerful  submission, 
amidst  the  most  painful  or  perplexing  dispensa- 
tions He  may  see  fit  to  appoint. 

May  it  stir  up  every  child  of  God,  into  whose 
hands  it  may  come,  to  be  fervent  and  unwearied 
in  prayer  for  the  promised  influences  of  the  Holy 
Spirit,  to  enable  them,  while  resting  their  undi- 


INTRODUCTORY  ESSAY. 


49 


vided  hopes  of  acceptance  on  the  Redeemer’s  in- 
finitely meritorious,  and  alone  justifying  righteous- 
ness, to  copy  more  closely  that  Divine  character, 
whose  celestial  beauty  is  in  this  volume  so  attrac- 
tively unveiled,  and  to  abound  more  fully  in  every 
work  and  labour  of  love,  by  which  His  kingdom 
may  be  extended,  and  His  glory  advanced ! And 
may  it  also  be  a preacher  of  glad  tidings  to  those, 
who  are  strangers  to  the  love  of  Jesus,  persuading 
many  a child  of  affliction,  whom  it  finds  ignorant 
of  the  only  true  and  effectual  Comforter,  and  wan- 
dering to  and  fro  in  a vain  search  for  rest,  amidst 
the  restless  agitations  of  a world,  deluged  with 
floods  of  sin  and  sorrow,  to  flee  to  the  only  true 
ark  of  divine  peace  and  consolation — the  shelter- 
ing ark  of  a Redeemer’s  love — encouraged  by 
those  most  endearing  words,  the  tenderest,  per- 
haps, that  ever  were  uttered,  even  by  the  lips  of 
incarnate  love  itself — “ Come  unto  Me,  all  ye  that 
are  weary  and  heavy  laden,  and  I will  give  you 
rest.”  Oh  ! if  those  blessed  words  were  but  wel- 
comed, as  they  ought  to  be,  by  every  child  of  sor- 
row, to  whom  they  are  made  known — if  all  that 
are  weary  and  heavy  laden  would  but  accept  this 
most  gracious  invitation,  and  come,  and  cast  down 
the  burthen  of  their  sins  and  sorrows  at  the  foot 
of  this  compassionate  and  Almighty  Redeemer’s 
cross,  and  take  the  light  yoke  of  His  love  and  ser- 
vice upon  them,  and  thus  find  rest  unto  their  souls, 
what  a glorious  change  would  soon  pass  over  our 
wilderness-world ! Then,  indeed,  might  we  hope 
that  the  Holy  Spirit  (who  can  alone,  by  the  om- 


50 


INTRODUCTORY  ESSAY. 


nipotent  operation  of  His  grace,  enable  the  sinner 
to  accept  the  invitation  of  a Saviour-God,  and 
come  to  Him  for  rest,  and  whose  enlightening  and 
sanctifying  influences  should  therefore  be  most 
fervently  implored  by  all  to  whom  that  invitation 
is  addressed)  would  be  abundantly  poured  forth 
from  above,  and  filling,  by  His  divine  presence 
and  power,  every  heart  with  the  peace  of  God, 
and  that  joy  which  is  unspeakable  and  full  of 
glory,  breathe  all  around  an  atmosphere  of  such 
holy  love,  and  holy  happiness,  that  earth  would 
be  changed,  by  His  celestial  influences,  into  a fore- 
tasted heaven. 

Oh,  then,  that  all,  to  whom  these  words  of  divine 
compassion  are  addressed,  would  seek,  in  humble, 
earnest  prayer,  the  enlightening,  constraining, 
and  sanctifying  influences  of  that  Spirit,  who  can 
alone,  by  His  Almighty  power,  persuade  the 
heart  of  the  sinner  thankfully  to  embrace  this  in- 
vitation, in  which  the  very  essence  of  a Redeem- 
er’s love  seems  to  be  concentrated.  Oh!  that 
they  would  ask  that  Father  of  all  mercies,  (who 
has  so  graciously  promised  to  give  the  Holy  Spirit 
to  them  that  ask  Him,)  that  He  would  send  this 
blessed  Spirit  into  their  hearts,  to  overcome  their 
natural  enmity  against  Himself,  and  to  draw  them 
to  Him  who  so  tenderly  invites  them,  by  the 
sweetly  irresistible  attraction  of  redeeming  love, 
to  prostrate  themselves  in  penitential  sorrow,  and 
adoring  gratitude,  at  this  infinitely  precious  Sa- 
viour’s feet,  to  give  up  their  hearts  undividedly  to 
Him,  that  he  may  reign  there  in  rightful  supre- 


INTRODUCTORY  ESSAY. 


51 


macy,  and  to  surrender  up  themselves  unreservedly 
to  Him,  to  have  their  sins  blotted  out  in  His  blood 
— their  souls  clothed  in  His  righteousness,  and 
sanctified  by  His  grace — and  their  sorrows  soothed 
by  His  sympathy  and  His  consolations.  Oh! 
were  all  the  sons  and  daughters  of  affliction  thus 
fervent  in  their  supplications  for  the  influences  of 
that  Spirit,  whose  prerogative  it  is  to  glorify  Jesus, 
and  who  alone  can  enlighten  the  darkened  under- 
standing, soften  the  hard  heart,  bend  the  stubborn 
will,  purify  the  polluted  soul,  and  constrain  the 
before  careless  despisers  of  His  grace  gratefully  to 
listen  to  the  voice  of  a Saviour-God,  beseeching 
them  to  come  to  Him  for  that  deliverance  from 
eternal  wrath  and  woe — for  that  rest  and  that  sal- 
vation which  He  has  purchased  for  His  people 
with  His  own  most  precious  blood, — then,  indeed, 
might  we  hope  soon  to  see  a glorious  change  pass 
over  the  now  desolated  aspect  of  this  vale  of  tears ; 
for  then,  in  answer  to  the  prayers  of  humble  and 
contrite  hearts,  this  blessed  Spirit  would  abun- 
dantly pour  down  the  refreshing  showers  of  His 
grace,  by  whose  fertilizing  influence  the  waste 
and  solitary  places  of  this  earth  would  become  as 
the  garden  of  the  Lord,  and  its  wilderness  would 
rejoice  and  blossom  as  the  rose  ; joy  and  gladness 
would  be  found  therein,  thanksgiving,  and  the 
voice  of  melody.  Oh  ! were  this  glorious  change 
wrought  upon  earth — were  a Saviour’s  love  en- 
throned in  every  heart — a Saviour’s  image  stamped 
on  every  spirit — His  peace  reigning  in  every  soul 
— and  his  praise  thrilling  on  every  tongue, — while 


52 


INTRODUCTORY  ESSAY. 


all  who  named  the  name  of  Christ,  loving  each 
other  in  Him,  and  linked  together  in  the  bonds  of 
Christian  fellowship,  like  the  members  of  the  holy 
and  happy  family  of  Bethany,  would  form  but  one 
great  family  of  love.  Oh ! would  not  earth  be 
then  indeed  a very  type  and  antepast  of  Heaven  ? 
— that  glorious  world  of  unclouded  light  and  ever- 
lasting love,  where,  in  the  presence  of  a Saviour- 
God,  there  is  fulness  of  joy,  and  at  His  right  hand 
pleasures  for  evermore  ; where  all  its  inhabitants 
supremely  love,  and  are  like  Him,  for  they  see 
Him  as  He  is ; and  where,  from  a multitude 
which  no  man  could  number,  of  all  nations,  and 
kindred,  and  people,  and  tongues,  casting  their 
blood-bought  crowns  in  grateful  adoration  at  his 
feet,  there,  shall  be  lifted  up  unceasingly  through 
everlasting  ages,  before  His  throne,  the  song  of 
praise — u Unto  Him  that  hath  loved  us,  and 
washed  us  from  our  sins  in  His  own  blood,  and 
hath  made  us  kings  and  priests  unto  God,  even 
his  Father,” — unto  Him,  with  the  Everlasting 
Father,  and  Holy  Spirit,  be  equal  and  undivided 
adoration,  and  praise,  and  glory,  and  blessing  for 
ever,  and  ever ! Amen,  and  amen ! 


THE 


FAMILY  OF  BETHANY. 


MEDITATION  I. 

LAZARUS,  MARY,  AND  MARTHA. 

John  xi.  1.. 

“ Now  a certain  man  was  sick,  named  Lazarus,  of  Bethany,  the  town 
of  Mary  and  her  sister  Martha.” 

“ Admirable  ! The  Christian  religion,  which 
seems  only  to  have  for  its  object  the  felicity  of 
another  life,  secures  also  our  happiness  in  this.” 

This  truth,  which  thus  excited  the  admiration 
of  a great  man,*  is  too  little  known  by  the  people 
of  the  world,  and  too  little  appreciated  even  by 
those  who  enjoy  the  privilege  of  experiencing  it. 

Doubtless,  creatures  of  a day,  u strangers  and 
pilgrims,”  do  well  not  to  calculate  upon  happiness 
in  a world  defiled  by  sin.  This  is  not  the  place 
of  our  rest;  to  seek  repose  here  would  be  a mere 
delusion.  And  it  is  not  for  us,  the  ministers  of 
Him  who  while  He  was  on  earth  had  not  where 
to  lay  His  head,  to  encourage  in  those  whom  we 
address  on  His  part,  the  natural  desire  which  we 


* Montesquieu. 

5* 


54 


MEDITATION  I. 


all  feel,  to  enjoy  before  the  time,  to  rest  before  we 
have  finished  the  race,  to  reap  before  we  have 
sown.  But  it  is  a great  error,  and  one  into  which 
many  fall,  who  know  the  Gospel  only  in  name,  to 
imagine,  that  in  submitting  our  heart  unreservedly 
to  Christ,  we  are  required  to  make  sacrifices  with- 
out compensation,  and  to  impose  upon  ourselves 
acts  of  self-denial  without  enjoyment.  The  Gos- 
pel, far  from  wishing  to  stifle  our  noblest  feelings, 
or  to  paralyze  our  most  exalted  faculties,  elevates 
and  sanctifies  them,  by  restoring  them  to  their 
original  destination,  from  which  they  have  been 
diverted  by  sin.  That  Gospel,  rightly  understood, 
is  found  to  meet  all  the  wants  of  our  mind  and  of 
our  heart,  and  thus  practically  evinces  the  truth 
of  the  declaration  of  an  inspired  Apostle,  that 
u Godliness  hath  the  promise  of  the  life  which  now 
is,  and  of  that  which  is  to  come.”  The  whole  life 
of  the  Redeemer  proves  this  truth.  Though  the 
immediate  object  of  His  mission  was,  e{  to  seek  and 
to  save  that  which  was  lost,”  yet  was  there  not 
one  of  our  temporal  afflictions  the  sight  of  which 
did  not  touch  a chord  of  sympathy  in  His  heart ; 
not  one  of  our  bodily  pains  which  He  did  not  has- 
ten to  mitigate ; not  one  of  our  misfortunes  or  suf- 
ferings for  which  He  did  not,  in  the  ardour  of  His 
love,  find  some  alleviation. 

Shall  we,  then,  the  ministers  of  His  word,  while 
we  desire  to  declare  the  whole  counsel  of  God, 
pass  over  in  silence,  in  our  private  or  public  min- 
istrations, this  part  of  our  Master’s  Divine  mis- 
sion? No,  we  cannot,  we  must  not  do  it.  My 


LAZARUS.  MARY.  AND  MARTHA. 


55 


beloved  brethren,  it  is  our  duty  to  exhibit  to  you 
His  whole  work,  His  whole  life.  And  if  in  speak- 
ing to  you  of  Jesus  Christ,  who  ought  to  be  our 
principal  theme,  and  as  it  were  the  text  of  all  our 
instructions,  we  are  called  upon  most  frequently 
to  represent  Him  to  you  as  coming  down  from 
heaven  to  heal  the  moral  malady  which  preys 
upon  our  soul,  as  dying  for  our  sins  and  rising 
again  for  our  justification,  shall  we  on  that  ac- 
count neglect  to  bring  before  you  that  touching 
part  of  His  life  on  earth  which  was  employed  in 
alleviating  our  temporal  miseries,  and  in  consoling 
all  the  afflicted  who  applied  to  Him  for  relief? 
No,  we  repeat  it  once  more,  we  cannot,  we  must 
not  do  it.  Besides,  my  brethren,  to  show  you 
Christ  the  Comforter,  is  to  show  you  Christ  the 
Saviour;  for  He  comforts  only  by  saving;  He 
saves  from  the  bitter  consequences  of  sin  only  by 
destroying  the  cause  of  them — sin. 

We  know  not,  in  the  whole  Gospel  history,  a 
passage  more  affecting,  more  instructive,  or  more 
calculated  to  exhibit  all  the  love  and  tenderness 
of  Jesus  for  the  miserable  beings  whom  He  came 
to  save,  than  that  which  contains  an  account  of 
the  life,  death,  and  resurrection  of  one  of  His  dis- 
ciples, as  we  find  it  recorded  in  the  chapter  from 
which  our  text  is  taken. 

You  that  have  a heart  capable  of  feeling  all 
that  is  grand,  and  noble,  and  divine,  in  a love  like 
that  of  Jesus;  you  who  have  been  taught  in  the 
school  of  affliction,  or  are  still  groaning  under  some 
heavy  trial ; you  will  be  glad  to  come  and  medi- 


56 


MEDITATION  I. 


tate  with  me  over  the  tomb  of  Lazarus,  the  friend 
of  Jesus.  You  will  rejoice  even  in  that  gloomy 
abode  of  death,  when  Jesus  is  there  to  diffuse  light 
and  life.  You  will  look  without  pain  upon  the 
afflictions  of  the  family  of  Bethany,  when  Jesus  is 
there  to  comfort.  You  will  rejoice  even  amid  the 
miseries  of  our  earthly  life,  when  Jesus  is  present 
to  supply  for  them  a remedy.  Sometimes,  per- 
haps, after  having  wept  with  Mary  and  Martha 
over  the  tomb  of  some  well-beloved  brother,  your 
tears,  like  theirs,  will  be  turned  into  this  song  of 
triumph:  u O death,  where  is  thy  sting;  O grave, 
where  is  thy  victory ! !”  Through  the  course  of 
your  life,  you  will  find,  perhaps,  too  many  occa- 
sions to  apply  to  yourselves  the  lessons  which  the 
two  afflicted  sisters  here  receive.  Which  of  you 
has  been  exempt  from  the  calamities,  the  suffer- 
ings, and  the  sorrows,  inseparable  from  our  earthly 
pilgrimage  ; or  which  of  you,  at  least,  can  calcu- 
late on  being  long  exempted  from  them?  Alas! 
to  address  the  afflicted  is  to  address  all  mankind ! 
It  is  therefore  for  your  own  sakes  that  we  wish  to 
make  you  acquainted  with  Jesus  Christ,  the  only 
real  Comforter. 

My  beloved  brethren,  we  entreat  you,  first  of 
all,  to  unite  with  us  in  supplicating  a blessing  , 
from  above  upon  the  meditations  which  we  are  ,• 
going  to  commence  this  day,  that  what  we  speak 
may  not  be  the  miserable  words  of  a sinful  mor- 
tal, but  the  words  of  eternal  life,  accompanied  by 
the  demonstration  of  the  Spirit  and  of  power. 

He  that  speaks  in  the  passage  we  are  about  to 


LAZARUS,  MARY,  AND  MARTHA.  57 

consider  is  St.  John;  St.  John,  the  disciple  whom 
Jesus  loved ; St.  John,  who,  at  the  last  supper, 
leaned  upon  the  breast  of  his  Master,  or,  rather, 
his  Friend,  and  who  seems  to  have  drawn  thence, 
in  such  copious  draughts,  the  love  of  his  redeem- 
ing God;  St.  John,  who,  at  the  foot  of  the  cross, 
received  the  most  precious  of  bequests,  that  of  the 
mother  of  the  dying  Jesus.  That  disciple  seems 
to  have  considered  the  whole  Gospel  as  comprised 
in  one  word — love.  It  is  from  this  love  that  he 
derives  everything ; to  this  love  he  refers  every- 
thing. u He  that  loveth  not,  knoweth  not  God, 
for  God  is  love.  God  is  love,  and  he  that  loveth 
abideth  in  Him.  Behold,  what  manner  of  love 
the  Father  hath  bestowed  upon  us,  that  we  should 
be  called  the  sons  of  God!  God  so  loved  the 
world  that  He  gave  his  only-begotten  Son,  that 
whosoever  believeth  m Him,  should  not  perish, 
but  have  everlasting  life  ! !”  Such  is  the  lan- 
guage of  this  disciple,  such  the  constant  thought 
of  his  heart.  Jesus,  Jesus  alone,  is  more  than  the 
whole  universe  to  him ; Jesus  is  the  soul  of  his 
soul.  And  hence  we  shall  see  that  this  disciple, 
who  lived  in  the  most  intimate  union  with  his 
Saviour,  and  who  in  consequence  always  under- 
stood so  well  His  sentiments,  is  ever  struck  with 
what  is  most  tender  and  most  deeply  touching  in 
the  words  and  actions  of  Jesus.  Every  page  of 
his  writings  affords  a demonstration  of  this.  In 
the  very  history  which  we  propose  to  make  the 
subject  of  our  meditations,  we  see  the  invincible 


58 


MEDITATION  I. 


desire  which  he  felt  to  lead  us  to  the  tomb  of 
Lazarus,  and  to  show  us  the  Saviour  mingling 
His  tears  of  compassion  with  the  tears  of  Martha 
and  Mary,  and  restoring  peace  and  joy  to  those 
hearts,  torn  with  anguish.  For  this  purpose  he 
interrupts  the  course  of  his  narrative,  and  intro- 
duces this  affecting  episode,  before  he  presents  to 
us  the  last  sufferings  of  his  beloved  Master.  And 
what  an  introduction  to  the  sufferings  of  Jesus  is 
this  history,  which  so  beautifully  exemplifies  His 
love  for  those  whom  He  came  to  save  ? St.  John 
relates  the  resurrection  of  Lazarus  as  an  eye-wit- 
ness ; yea  more,  he  relates  it  as  one  who,  with  all 
the  strength  of  a feeling  and  loving  heart,  sympa- 
thized in  the  afflictions  of  a family  with  which  he 
was  acquainted,  and  which  he  loved  because  they 
loved  his  Master.  Therefore  it  is  that  we  find 
him  entering  into  the  minutest  details,  in  which 
we  cannot  but  follow  him  with  interest.  He  in- 
troduces us,  without  preliminary,  into  the  peaceful 
abode  of  Bethany : “ A certain  man  was  sick, 
named  Lazarus,  of  Bethany,  the  town  of  Mary 
and  her  sister  Martha.  It  was  that  Mary  which 
anointed  the  Lord  with  ointment,  and  wiped 
His  feet  with  her  hair,  whose  brother  Lazarus 
was  sick.” 

Bethany  was  a little  village  pleasantly  situated 
on  the  eastern  side  of  the  Mount  of  Olives,  and 
about  two  miles  distant  from  Jerusalem.  There 
Jesus  had  friends  whose  hearts  as  well  as  their 
house  were  ever  open  to  receive  Him : there  He 
frequently  repaired  to  spend  the  night  with  His 


LAZARUS,  MARY,  AND  MARTHA.  59 

disciples : there  He  was  wont  to  forget,  amid  the 
communications  of  friendship  and  confidence,  the 
fatigue  of  His  journeys,  and  the  grief  which  was 
continually  excited  in  His  breast,  by  the  ingrati- 
tude and  impenitence  of  those  whom  He  came 
to  save. 

It  was  a feast  for  Lazarus  and  his  two  sisters 
whenever  Jesus  honoured  their  humble  dwelling 
with  His  presence.  They  belonged  in  heart  to 
that  small  number  of  true  Israelites,  who  expected, 
in  the  Messiah,  u the  consolation  of  Israel.”  What 
must  have  been  their  joy,  when  they  were  given 
to  recognize  and  love,  in  Jesus,  that  Saviour  after 
whom  their  soul  longed  “ as  the  hart  panteth  for 
the  water-brooks!”  What  must  have  been  their 
delight,  when  they  saw  that  Jesus  loved  them ; 
that  He  often  came  into  the  bosom  of  their  happy 
abode,  to  speak  to  them  of  the  kingdom  of  peace 
and  love ! 

O my  beloved  brethren ! you  who  know  by 
your  own  experience  the  sweetness  of  that  bro- 
therly love  which  the  Saviour  allows  His  children 
to  taste  on  earth  as  a refreshment ; — you  who 
have  learned  from  the  Gospel  to  feel  and  to  love  ; 
— you  will  understand  something  of  the  happiness 
which  Lazarus  and  his  two  sisters  must  have  ex- 
perienced in  their  peaceful  and  affectionate  con- 
versations with  Jesus,  who  loved  them,  opened 
His  heart  to  them,  and  had  admitted  them  into 
the  sweet  bonds  of  a holy  friendship.  If  you  now 
derive  so  much  happiness  from  the  society  of  those 
whom  you  love  in  the  Lord,  what  must  have  been 


60 


MEDITATION  I. 


the  ineffable  feeling  of  peace  and  of  blessedness 
which  Jesus  ever  left  in  the  abode  of  Bethany, 
and  in  the  hearts  of  those  who  dwelt  there  ? We 
see,  also,  that  Lazarus  and  his  sisters  loved  Jesus 
above  all  things.  They  felt  themselves  honoured 
by  His  affection,  notwithstanding  the  reproach  of 
the  Nazarene,  and  the  persecutions  which  the 
hatred  of  the  rulers  of  the  people  had  already 
raised  against  Jesus,  and  all  those  who  professed 
themselves  His  disciples.  And  when  the  multi- 
tude, excited  by  the  scribes  and  pharisees,  “ took 
up  stones  to  stone  Him,”  Lazarus  and  his  sisters 
were  happy  to  afford  an  asylum  to  Him  who, 
though  He  had  created  worlds,  had  not  where  to 
lay  His  head.  We  have  reason  to  believe  that 
Jesus  frequently  retired  to  Bethany  up  to  the  last 
moment  of  His  sufferings,  to  that  moment  when 
He  laid  down  His  life  a ransom  for  sinners.  O 
my  Saviour ! would  that  I could  thus  testify  my 
love  to  Thee  ! My  dear  brethren,  are  your  houses 
a refuge  for  the  Saviour’s  name,  blasphemed  in 
the  world  ? Do  you  confess  Him  with  love  and 
without  fear,  in  the  midst  of  an  unbelieving  gene- 
ration? Is  His  name  known,  pronounced  with 
reverence,  and  invoked  in  your  families?  Are 
your  houses  Bethanies , when  Jerusalem — the 
world — prepares  to  crucify,  as  far  as  in  it  lies, 
“the  Lord  of  glory?”  Do  they  who  are  still 
strangers  to  the  love  of  Christ  find  in  your  abodes 
“an  altar  of  witness”  erected  to  His  glory? 
Breathes  there  in  your  dwellings  the  peace  of 
the  Saviour’s  presence  ? Is  the  light  of  His  truth 


LAZARUS,  MARY,  AND  MARTHA. 


61 


seen  to  shine  there  ? 0,  if  it  he  so,  my  beloved 

• friends,  you  shall  find  Jesus,  in  the  day  of  trial, 
what  Martha  and  Mary  found  Him  in  the  hour 
of  affliction. 

What  a sweet  union  must  have  existed  between 
Lazarus  and  his  two  sisters,  notwithstanding  the 
difference  of  their  characters ! The  love  of  Jesus 
was  the  solid  bond  which  united  them ; and  where 
there  is  that  bond  there  is  happiness.  Doubtless 
they  lived  retired  from  a world  which  has  ever 
been  at  enmity  with  God.  Jesus  and  His  disci- 
ples, and  a few  faithful  Israelites,  were  perhaps 
the  only  friends  who  came  from  time  to  time  to 
interrupt,  agreeably,  the  silence  and  the  solitude 
of  Bethany.  Jesus,  St.  John  tells  us,  loved  Laza- 
rus. He  found  in  him  one  of  those,  so  rare  in  the 
world,  who,  when  they  have  received  and  under- 
stood His  word,  are  able  to  open  their  hearts  to 
the  noble  and  pure  impressions  of  a holy  affec- 
tion. That  friend  of  Jesus,  even  in  his  obscure 
retreat,  was  greater  in  the  eyes  of  the  Saviour, 
than  the  heroes  of  the  world  whose  names  are 
emblazoned  in  the  annals  of  time.  Lazarus  must 
still  have  been  in  the  vigour  of  life,  if  at  least  we 
give  credit  to  tradition,  which  informs  us  that  he 
lived  thirty  years  after  his  resurrection.  It  may 
then  be  asked,  how  it  happened  that  Jesus  did 
not  call  him  to  follow  Him  in  the  ministry  of  the 
apostle  ship ; how  He  left  His  friend  in  his  solitary 
retreat  at  Bethany,  while  He  called  Peter  to  for- 
sake his  fishing-boat  and  nets,  and  Matthew  the 
receipt  of  custom,  that  they  might  become  mes- 
6 


62 


MEDITATION  I. 


sengers  of  the  Gospel  of  peace  ? There  were 
doubtless  good  reasons  for  this  conduct  of  the 
Saviour : He  knows  the  situation  which  is  best 
suited  to  each  of  those  whom  He  loves,  and  He 
calls  them  to  it.  His  wisdom  and  goodness 
were  not  questioned  by  Lazarus : whether  or  not 
he  understood  the  grounds  of  his  Master’s  deal- 
ings with  him,  he  submitted  to  them  cheerfully. 
“ What  does  it  matter,”  thought  he,  “ in  what 
manner  He  calls  me  to  bear  witness  to  His  love  % 
Should  He  require  of  me  no  other  service  than 
that  of  offering  Him  from  time  to  time  an  hum- 
ble hospitality,  I submit.  Yea,  should  He  even 
call  me  to  honour  Him  in  no  other  way  than  by 
suffering,  to  glorify  Him  in  no  other  way  than  on 
a bed  of  pain,  I know  that  He  does  not  on  that 
account  love  me  less  than  those  who  perhaps 
may  be  employed  to  bear  testimony  to  His  name 
and  to  His  truth  before  governors  and  kings.” 
Are  these  your  sentiments,  you  who  are  called  to 
works  of  charity  and  devotedness  unseen  of  men  7 
Were  you  called  to  give  but  a cup  of  cold  water 
in  His  name,  to  share  your  bread  with  some  mise- 
rable object  whom  He  presents  before  you,  or  to 
say  a few  words  of  consolation  to  an  afflicted  soul 
unknown  to  the  world,  would  you  deem  yourselves 
as  highly  honoured  by  Him  as  those  whose  name 
the  world  publishes  in  letters  of  gold,  and  whom 
it  proclaims  as  the  benefactors  of  mankind  7 Or 
if  the  Lord  should  call  you  to  serve  Him  by  “ the 
work  of  patience,”  in  some  great  affliction,  or  upon 
a bed  of  pain,  would  you  deem  yourselves  as 


LAZARUS,  MARY,  AND  MARTHA. 


63 


highly  honoured  as  those  whom  He  summons  to 
proclaim  His  Name  and  His  Gospel  from  the 
pulpit  and  before  brilliant  assemblies  % Ah ! re- 
member that  God  looks  to  the  heart ; He  regards 
not  that  which  man  regards.  How  many  ser- 
vants of  Christ,  unknown  by  the  world,  pass  un- 
perceived through  the  desert  of  life,  and  shall  be 
manifested  only  when  He  ^vho  searches  the  heart 
shall  place  on  their  heads,  in  the  presence  of  men 
and  angels,  an  incorruptible  crown  of  glory  ! 

Martha,  who  was  probably  the  elder  of  the  two 
sisters  of  Lazarus,  had,  if  we  may  judge  from 
some  circumstances  related  in  the  Gospel,  a cha- 
racter entirely  different  from  that  of  her  brother 
and  sister.  She  was  the  St.  Peter  of  her  sex.  In 
her,  thought,  feeling,  and  action,  were  all  blended 
in  one  and  the  same  rapid  movement.  Every 
time  an  opportunity  occurs  of  testifying  her  affec- 
tion to  Jesus,  we  find  her  active,  restless,  and  anx- 
ious, seeking  every  possible  means  of  receiving  in 
a suitable  manner  a guest  so  worthy  of  her  vene- 
ration and  love.  As  soon  as  Jesus  arrives,  all 
must  be  on  the  alert  in  the  house ; every  thing 
must  be  put  into  requisition  for  His  reception. 
She  could  not  understand  how  any  one  could  for 
a moment  neglect  serving  Him,  to  sit  at  His  feet, 
to  listen  to  His  instruction,  and  make  Him  speak, 
and  thus  weary  Him  before  He  was  rested  and 
refreshed,  and  before  there  had  been  offered  to 
Him  a repast  of  the  best  things  which  the  house 
afforded.  Still  she  was  far  from  understanding 
the  thoughts  and  desires  of  Jesus:  but  she  was 


64 


MEDITATION  I. 


sincere  and  upright  in  her  manner  of  testifying 
her  attachment  to  Him.  Hence  St.  John  associ- 
ates her  with  the  other  members  of  the  family 
whom  Jesus  loved ; and  our  Lord  himself  deems 
it  sufficient  to  give  her  an  affectionate  rebuke, 
saying  to  her  with  meekness,  u Martha,  Martha, 
thou  art  careful  and  troubled  about  many  things : 
hut  one  thing  is  needful ; and  Mary  hath  chosen 
that  good  part,  which  shall  not  be  taken  away 
from  her.”  Luke  x.  41,  42. 

Mary,  however,  felt  and  acted  quite  differently. 
She  was  the  St.  John  of  her  sex.  All  her  lively 
feelings  were  engraven  deeply  in  the  very  ground 
of  her  tender  soul.  She  felt  that  her  Saviour 
alone  could  satisfy  the  boundless  wants  of  her  af- 
fectionate heart.  When  she  saw  and  heard  Him, 
she  lost  sight  of  every  thing  else ; the  world  dis- 
appeared from  her  view.  It  was  her  happiness 
to  sit  at  His  feet,  and  to  treasure  up  with  avidity 
in  her  heart  every  word  that  proceeded  from  His 
divine  lips.  The  Saviour’s  visits  to  Bethany  were 
always  too  distant  and  too  short  to  meet  her  wish- 
es ; the  hours  of  His  presence  passed  away  too 
rapidly.  Mary  could  not  bear  to  lose  one  moment 
of  them.  Like  Martha,  she  would  have  wished 
to  offer  Him  all  that  was  most  precious  to  her,  all 
that  she  possessed;  but  she  knew  that  Jesus  came 
to  give  rather  than  to  receive,  and  that  He  who 
had  despised  u all  the  kingdoms  of  this  world,  and 
the  glory  of  them,”  demanded  but  one  thing  of  His 
disciples — their  heart.  She  deemed  herself  inca* 
pable  of  offering  Him  any  thing  which  was  wor- 


LAZARUS,  MARY,  AND  MARTHA.  65 

thy  of  Him — or  even  of  testifying  by  words  her 
deep  veneration  and  love.  Her  attentive  look,  a 
few  tears  which  escaped  from  her  eyes  while  she 
listened  to  Him  who  “ spake  as  never  man  spake,” 
were  the  only  expressions  which  she  gave  of  what 
she  felt.  Oh!  how  precious  to  her  were  those 
hours,  when  she  listened  to  her  Saviour  speaking 
to  her  of  the  great  salvation  which  He  had  come 
to  accomplish  for  His  redeemed,  of  the  pardon  of 
their  heavenly  Father,  their  reconciliation  to  Him, 
the  peace  which  He  gives  them,  His  love,  and  of 
that  better  country  where  there  shall  be  no  more 
sorrow,  because  there  shall  be  no  more  sin ! 

However,  it  would  be  wrong  to  suppose  that 
Mary  made  all  her  spiritual  life,  all  her  love  for  the 
Saviour,  all  her  religion,  consist  in  idle  contempla- 
tion, in  a barren  quietism.  In  one  of  the  last  visits 
which  Jesus  made  to  Bethany,  u six  days  before 
the  passover,”  writes  St.  John,  that  is,  a few  days 
before  the  Saviour’s  death,  there  was  a supper  at 
the  house  of  Lazarus,  who  had  been  raised  from 
the  dead,  at  which  Jesus  was  present  with  His 
disciples. 

Martha,  according  to  her  custom,  was  occu- 
pied in  serving  Jesus,  whilst  Mary,  always  full 
of  the  thoughts  of  her  Saviour,  took  a box  of 
ointment,  very  costly,  and  anointed  His  feet, 
and  wiped  them  with  her  hair.  She  was  blamed 
for  so  doing  by  Judas,  who  pretended  that  he 
would  have  preferred  giving  the  price  of  it  to  the 
poor.  But  Jesus  said,  “ Let  her  alone  : against 
the  day  of  my  burying  hath  she  kept  this.  For 
6* 


66 


MEDITATION  L 


the  poor  always  ye  have  with  you,  hut  me  ye 
have  not  always.”  Was  not  this  saying,  with 
sufficient  plainness,  that  she  whose  heart  was  so 
penetrated  with  the  love  of  her  Saviour,  would 
find  in  that  love  the  source  of  all  good  works  ? 
Ah ! this  is  the  principle  of  all  Christian  life,  of 
every  good  work,  of  all  sanctification, — love 
springing  from  a renewed  heart,  love  for  Him 
who  so  loved  us  as  to  save  us,  love  without  which 
all  religion  is  a mere  name,  a barren  tree  which 
can  bear  no  fruit,  a steril  soil  which  can  produce 
nothing.  “ He  who  loveth  not  hath  not  known 
God.”  It  is  in  vain,  then,  that  we  pretend  to  be 
Christ’s  disciples  because  we  bear  His  name, 
because  we  do  some  good,  because  we  take  even 
an  active  interest  in  the  advancement  of  His 
kingdom,  or  because,  like  Martha,  we  are  “ cum- 
bered about  many  things,”  if  we  have  not  in  our 
hearts  that  love  which  leads  us  to  seek  commu- 
nion with  God  in  prayer,  and  makes  us,  like 
Mary,  love  His  Word:  that  love  which  changes 
our  heart,  and  makes  us  new  creatures : that 
love  which  alone  eradicates  selfishness,  and  makes 
us  renounce  ourselves  : that  love  which  never 
faileth,  which  shall  subsist  when  all  things  else 
shall  have  passed  away ; which  shall  be  the  ele- 
ment of  eternal  felicity.  If  we  have  not  that 
love,  in  vain  shall  we  “ speak  with  the  tongues 
of  men  and  angels,”  in  vain  shall  we  have  “ the 
gift  of  prophecy,”  in  vain  shall  we  “know  all 
mysteries,”  in  vain  shall  we  “bestow  all  our 
goods  to  feed  the  poor,”  in  vain  shall  we  “ give 


LAZARUS,  MARY,  AND  MARTHA. 


67 


our  bodies  to  be  burned.”  Without  love  £it  is 
the  Word  of  God  that  declares  it)  all  this  will 
profit  us  nothing  : we  shall  be  as  u sounding  brass 
and  as  a tinkling  cymbal.”  All  this  wrill  stand  us 
in  no  stead  in  the  great  day  of  Christ,  when 
every  thing  shall  come  to  an  end  but  love. 

Oh!  my  beloved  friends,  whatever  be  our 
name  or  our  profession,  let  us  take  occasion,  from 
the  example  of  Mary,  to  ask  ourselves  seriously, 
before  God,  of  what  kind  is  our  religion — what  is 
it  that  constitutes  the  life  of  our  souls,  the  subject 
of  our  hopes,  the  motive  of  our  actions  ? If  we 
love  the  Saviour,  if  we  have  a faith  in  Him  which 
works  by  love,  if  our  heart  be  given  up  to  Him, 
all  is  well.  If  we  feel  but  a cold  indifference 
towards  Him,  all  is  ill,  eternally  ill. 

Such  was  the  happy  family  of  Bethany.  All 
the  members  of  that  family  were  loved  by  Jesus. 
All  loved  Him,  and  consequently  all  loved  each 
other.  The  love  of  Jesus  is  a sweet  bond  of 
affection.  In  that  close  union  all  is  necessarily 
common,  pleasures  and  pains,  joys  and  griefs, 
hopes  and  fears.  That  family,  perhaps  for  a long 
time,  had  lived  peaceably  in  the  happy  feeling  of 
the  love  of  Jesus.  But,  alas!  they  lived  in  a 
world  of  misery ; they  had,  therefore,  to  expect 
suffering.  A dark  cloud  suddenly  arises  to  ob- 
scure their  horizon,  and  portends  a dreadful  storm. 
But  the  members  of  that  family  had  already  sub- 
mitted their  hearts  to  the  love  of  Jesus ; they 
will  therefore  be  able  to  tc  bear  one  another’s 
burdens  ;”  they  will  also  know,  that  it  is  in  the 


68 


MEDITATION  I. 


hour*of  trial  that  the  Lord  multiplies  the  pledges 
of  His  love  and  of  His  grace.  What  will  they 
have  to  fear  ? Jesus  is  their  friend  ! 

Fathers  and  mothers  of  families,  brothers  and 
sisters,  you  whom  God  has  united  on  earth  by  the 
most  powerful  ties,  you  whom  He  has  called  to 
perform  in  company  your  earthly  pilgrimage,  do 
you  find  nothing  in  the  humble  abode  of  Bethany 
which  demands  your  imitation,  and  is  w’orthy  of 
your  ambition?  Do  you  know  by  experience 
that  Christian  affection,  which  in  the  hand  of  God 
so  powerfully  contributes  to  sweeten  all  that  is 
most  bitter  in  life?  Is  it  in  Jesus  that  you  love 
one  another?  Is  the  love  of  Jesus  the  sacred 
and  indissoluble  bond  which  unites  your  souls  for 
eternity  ? Does  His  peace  reign  in  your  families 
as  it  did  in  the  family  of  Bethany  ? If  it  be  so, 
we  doubt  not  that  you  will  find  pleasure  and 
edification  in  tracing  with  us  the  mournful  experi- 
ences, as  well  as  the  consolations  and  joys,  of 
Lazarus  and  his  sisters.  You  will  learn  from 
them  how  the  friends  of  Jesus  conduct  themselves 
in  the  hour  of  trial.  May  you  also  learn  from 
them  to  give  Him  your  heart ! 


— ■ L Vgty  *4 


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£~**  ^^stzX7  ■ £ ^ **-  ®£  '* 

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. - . . 4r  4— v'*'**  -ej/  ■ ;•'  ' 


/?  (.  ‘U  t,*~~L~>  >'p* 


^O- 


■l. 


MEDITATION  II. 

LAZARUS  SICK.— THE  GLORY  OP  GOD. 


John  xi.  3,  4. 

“Therefore  his  sisters  sent  unto  Him,  saying,  Lord,  behold,  he 
whom  Thou  lovest  is  sick.  When  Jesus  heard  that,  He  said*  This 
sickness  is  not  unto  death,  Tmt  for  the  glory  of  God,  that  the  Son 
of  God  might  be  glorified  thereby.” 

The  present  state  of  mankind  would  be  an  in- 
comprehensible enigma,  had  not  revelation  given 
us  an  explanation  of  it  in  those  few  words,  “ By  one 
man  sin  entered  into  the  world,  and  death  by  sin; 
and  so  death  passed  upon  all  men,  for  that  all  have 
sinned.”  Such  is  the  history  of  the  fallen  race  of 
Adam.  Here  we  have  the  solution  of  that  inex- 
plicable problem,  which  meets  us  in  all  ages,  and 
in  all  climes.  If  I open  the  annals  of  those  ages, 
which  have  been  swallowed  up  in  the  past,  what 
do  I see  ? An  uninterrupted  succession  of  beings, 
who  appear  for  a moment  upon  this  stage,  which 
we  call  life,  announce  their  birth  by  cries  of  grief, 
and  terminate  their  career  by  agonies  and  death. 
There  is  the  cradle  bedewed  with  tears,  and  soon 
after  the  tomb — mournful  abode  of  dissolution! 
And  between  these  two  acts  of  grief,  what  fills  up 


70 


MEDITATION  II. 


the  scenes  of  this  melancholy  drama?  Alas!  to 
know  it  we  need  not  go  and  consult  the  pages  of 
man’s,  history,  we  have  only  to  look  around  us,  to 
see  and  to  hear.  Scarcely  a few  rays  of  light,  es- 
caping as  it  were  by  chance,  spread  here  and 
there  a pale  brightness  over  the  sombre  picture 
which  is  unfolded  to  our  view.  Every  where  our 
eyes  are  arrested  by  the  sight  of  suffering  creatures, 
the  prey  of  a thousand  miseries,  a thousand 
agonies,  a thousand  griefs.  Every  echo  repeats 
the  lamentation  of  afflicted  man,  the  cry  of  pain 
extorted  from  him  by  a universal  malady  which 
consumes  him.  Volumes  would  not  suffice  to  enu- 
merate the  names  and  the  symptoms  of  all  the 
diseases  which  seem  to  conspire  to  throw  bitter- 
ness on  days  so  short — which  appear  to  contend 
for  the  dreadful  privilege  of  dragging  man  to  the 
grave,  and  of  mingling  him  with  the  dust  of  the 
tomb.  And  as  if  all  these  miseries  were  not 
enough,  man  seems  to  have  irrtposed  upon  himself 
the  task  of  multiplying  their  number  by  his  wick- 
edness, his  cruelty,  and  his  crimes.  In  vain  would 
we  turn  our  eyes  from  this  melancholy  spectacle, 
and  persuade  ourselves  that  it  does  not  exist ; in 
vain  would  we,  advocates  of  an  absurd  optimism, 
wish  to  see  light  where  there  is  darkness ; sweet 
where  there  is  bitterness;  good  where  there  is 
evil.  In  vain  would  we,  armed  with  a Stoical  in- 
sensibility, desire  to  raise  a rampart  between  us 
and  the  misery  which  surrounds  us.  W e become  the 
prey  of  it  ourselves,  and  though,  perhaps,  we  have 
refused  to  acknowledge  that  “ all  flesh  is  as  grass, 


LAZARUS  SICK. 


71 


and  all  the  glory  of  man  as  the  flower  of  grass” 
which  springs  up,  is  cut  down,  and  withers  in  a 
day,  we  fall  ourselves,  and,  alas ! our  fall  is  the 
only  argument  which  convinces  us  of  the  vanity 
of  our  being.  Well  would  it  be  for  us,  if  we  were 
ready  humbly  to  acknowledge  the  evil,  to  study  the 
cause  of  it,  and  to  apply  to  it  a speedy  remedy ! 
But  oh ! infatuation ! We  walk  upon  graves,  and 
we  forget  Death,  Judgment,  and  Eternity!  We 
scarcely  can  take  a few  steps  in  the  streets  of  this 
vast  city,  without  meeting  some  of  those  gloomy 
processions  which  accompany  our  fellow-men  to 
their  last  home  ; and  we  forget  that  soon  our  so- 
ciety, however  brilliant,  or  however  dear  to  us, 
shall  be  converted  into  a similar  procession  for 
ourselves. 

But  no,  some  one  of  our  companions  in  misery 
will  say,  No,  I do  not  practise  such  a delusion 
upon  myself;  I feel  too  deeply  the  afflictions  of 
this  miserable  life — I am  overwhelmed  by  them ; 
but  what  must  I do  ? 

My  brother,  come,  let  us  enter  an  afflicted 
Christian  family.  Perhaps  you  will  find  there  an 
answer  to  your  question : perhaps  (oh ! may  the 
Lord  grant  it),  perhaps  having  complained  of  the 
evil,  you  will  rejoice  to  have  found  the  source  of 
the  remedy.  It  is  to  the  sick  bed  of  a suffering 
fellow-creature  that  I am  going  to  lead  you. 
Approach  without  fear,  and  may  you  receive  in- 
struction. 

In  a preceding  meditation  we  have  become 
acquainted  with  the  family  of  Bethany,  who  lived 


72 


MEDITATION  II. 


in  peace,  happy  in  the  distinguished  affection  with 
which  Jesus  honoured  them.  j{We  now  proceed 
to  follow  our  Evangelist.  Lazarus  is  seized  with 
a dangerous  malady : this  is  all  that  St.  John  tells 
us.  Gifted  with  an  affectionate  and  compassion- 
ate heart,  he  judges  it  necessary  to  say  no  more ; 
he  thinks  we  shall  be  able  to  picture  to  ourselves 
this  family,  united  as  they  were  in  the  strictest 
bonds,  struck  with  such  a painful  blow ; he  feels 
assured  that  we  shall  participate  in  the  anxiety  of 
Martha  ; in  the  grief  of  Mary. 

Lazarus  is  sick ; he  suffers.  What ! he  who  is 
a beloved  disciple  of  Jesus;  he  whom  Jesus  calls 
His  friend;  he  who  loves  the  Lord  is  not,  then, 
more  exempt  than  other  men  from  the  miseries 
of  life,  from  pain,  and  from  sickness. 

There  are,  perhaps,  two  classes  of  persons  who 
will  make  such  reflections  as  these,  and  will  find 
here  a “ stone  of  stumbling”  for  their  faith.  The 
one,  like  those  selfish  disciples,  who  followed  Je- 
sus not  because  they  believed  in  Him,  nor  because 
they  loved  Him,  but  because  He  had  increased 
the  loaves ; who  seek  in  the  Gospel  nothing  but 
earthly  advantages  and  consolations,  a temporal 
remedy  for  inevitable  evils,  food  for  their  sensi- 
bility, a selfish  enjoyment  in  the  attractions  which 
the  religion  of  Jesus  offers  them.  Such  persons 
would  consent  to  live  for  the  world  and  for  their 
passions,  so  long  as  they  found  themselves  happy 
in  that  kind  of  life,  and  they  regard  what  they  call 
the  (i  consolations  of  religion,”  merely  as  a der- 
nier resort  in  case  of  misfortune,  or  as  those  insu- 


LAZARUS  SICK. 


73 


ranees  against  fire  which  a man  purchases  before- 
hand, and  to  which  he  scarcely  ever  gives  a pass- 
ing thought,  except  when  his  house  is  burned. 
Any  sacrifice  which  crucifies  the  flesh  is  too  much 
for  them.  All  those  trials  by  which  God  would 
disengage  them  from  the  world,  and  sanctify  them 
for  His  kingdom,  are  excluded  from  their  calcula- 
tions and  from  their  religion,  and  consequently  do 
not  find  their  hearts  submissive.  Infatuated  mor- 
tals! what  do  you  expect  from  following  Jesus? 
Do  you  imagine  that  coming  to  Him  in  this  way, 
as  a last  resource,  without  giving  Him  your  heart, 
you  shall  be  delivered  from  your  earthly  miseries 
as  by  a miracle  ? Do  you  imagine  that  He  will 
multiply  your  bread,  and  that  He  will  render  you 
inaccessible  to  poverty,  sickness,  pain,  and  death? 
Ah ! be  not  deceived : you  see  Lazarus,  the  friend 
of  Jesus,  sick  and  suffering.  From  his  bed  of  pain, 
learn  to  understand  better  the  nature  of  the  Gos- 
pel, and  what  you  ought  to  look  for  in  it.  If  you 
have  not  been  taught  to  love  Jesus  as  a Saviour, 
you  will  find  Him  as  a comforter.  You  will  feel 
your  yoke  hard,  and  your  burden  heavy.  When 
in  the  day  of  trial,  you  open  your  Bible  so  long 
neglected,  and  read  in  it  such  words  as  these — 
“ Whosoever  doth  not  bear  his  cross  and  come  af- 
ter Me,  cannot  be  My  disciple u he  that  loveth 
father  and  mother  more  than  Me,  is  not  worthy 
of  Me  ; and  he  that  loveth  son  or  daughter  more 
than  Me,  is  not  worthy  of  Me  will  you  be  com- 
forted? will  you  feel  satisfied?  will  you  have  ob- 
tained that  which  you  sought  for  in  the  Gospel  ? 
7 


74 


MEDITATION  II. 


And  yet  you  will  find  nothing  else  there  until  you 
have  learned  to  love  Jesus,  until  you  have  surren- 
dered your  heart  to  Him,  until  the  love  of  Jesus 
has  rendered  His  yoke  easy  and  His  burden  light, 
until  you  have  ceased  to  follow  Him  from  a worldly 
selfishness,  and  for  the  loaves  and  fishes.  We  be- 
lieve that  this  selfish  kind  of  piety,  without  devo- 
tedness to  the  Saviour,  is  not  found  exclusively  in 
the  people  of  the  world,  who  are  only  religious  to 
suit  their  own  convenience  ; but  we  are  persuaded 
that  such  u roots  of  bitterness”  put  forth  their  fibres 
in  a great  many  Christians  also,  who,  perhaps 
without  suspecting  it,  seek  in  the  Gospel  only  their 
own  satisfaction,  and  would  abandon  their  God 
and  Saviour  the  moment  they  could  hope  to  be 
happy  without  Him,  without  His  grace,  without 
the  attractions  of  His  doctrine,  and  the  consolation 
of  His  word ; shall  we,  then,  be  surprised  at  the 
little  progress  which  they  make  in  real  love,  in 
devotedness  to  Christ  and  to  His  cause,  and  in 
holiness,  u without  which  no  man  shall  see  the 
Lord?” 

Other  persons  are  in  danger  of  falling  into  a 
different  error,  from  seeing  the  friends  of  Jesus 
subjected  to  the  sufferings  and  afflictions  of  life. 
Like  Asaph,*  they  are  offended  at  this.  How 
does  it  happen,  say  they  in  their  troubled  heart, 
that  God  exposes  his  child  to  all  these  trials,  while 
such  a man  of  the  world,  who  lives  in  forgetfulness 
of  God,  and  as  if  he  had  no  immortal  soul  to  be 
saved,  enjoys  what  men  call  happiness?  u I was 


• Psalm  lxxiii. 


LAZARUS  SICK. 


75 


envious  at  the  foolish,  when  I saw  the  prosperity 
of  the  wicked.  They  are  not  in  trouble  as  other 
men;  neither  are  they  plagued  like  other  men. 
Therefore  His  people  return  hither  ; the  waters 
of  a full  cup  are  wrung  out  to  them  ; and  they  say, 
How  doth  God  know  ? and  is  there  knowledge  in 
the  Most  High?  Behold,  these  are  the  ungodly 
who  prosper  in  the  world : they  increase  in  riches. 
Verily  I have  cleansed  my  heart  in  vain,  and 
washed  my  hands  in  innocency.  For  all  the  day 
long  have  I been  plagued,  and  chastened  every 
morning.”  Happy  yet,  if  they  come  not,  like  the 
wife  of  Job,  to  say  to  the  child  of  God  in  his  suf- 
ferings, “ Dost  thou  still  retain  thine  integrity  ? 
Curse  God,  and  die.” 

Alas ! we  know,  as  well  as  these  miserable 
comforters,  that  the  path  by  which  the  child  of 
God  travels  across  the  desert  is  rough  and  thorny: 
we  know  that  often,  pressed  down  with  a heavy 
burden,  he  appears  to  sigh  in  vain  for  deliverance  ; 
that  to  him  life  is  frequently  a continual  period 
of  conflicts  and  of  pain:  oftentimes  it  seems  to 
him  as  if  his  complaint  could  not  reach  the  ears 
of  his  God,  a dense  atmosphere  and  gloomy  clouds 
bound  his  view,  and  allow  not  a ray  of  cheering 
hope  to  penetrate  to  his  afflicted  heart.  And 
when  we  hear  him  cry  with  a voice  enfeebled 
through  grief,  u Out  of  the  depths  have  I called 
unto  thee,  O Lord  ! As  the  hart  panteth  for  the 
water  brooks,  even  so  panteth  my  soul  after  Thee, 

0 God ! My  soul  thirsteth  for  God.  When  shall 

1 come  and  appear  before  God  ?”  When  we 


76 


MEDITATION  II. 


hear  this  plaintive  voice,  which  so  often  in  life 
strikes  upon  our  ears,  it  reaches  the  bottom  of  our 
heart,  and  makes  all  its  chords  vibrate  mournfully. 

But,  O poor  mortal ! suffering  creature ! can 
you,  then,  see  nothing  bright  and  consoling  in 
affliction  ? Are  you,  then,  altogether  ignorant  of 
the  “rod,  and  Him  that  appointed  it?”  Are  the 
* designs  of  God  hidden  from  you?  Do  the  pro- 
mises of  God  say  nothing  to  your  soul  ? What  is 
become  of  your  faith  ? Where  is  your  hope  ? Is 
God  no  more  love  ? Do  you  not  see  that  His  ob- 
ject is  to  save  you  as  a “ brand  plucked  out  of  the 
burning?”  that  He  demands  your  heart,  and  that 
it  is  because  you  are  unwilling  to  give  it  up  en- 
tirely to  Him,,  that  He  breaks  with  heavy  blows 
the  chains  which  keep  back  from  Him  a heart  on 
which  He  has  so  many  claims,  and  that  it  is  the 
strokes  of  His  love  that  reverberate  so  mournfully, 
even  to  the  depths  of  your  afflicted  soul.  Oh ! let 
a glance  of  faith  pierce,  like  the  eagle’s  eye,  the 
thick  cloud  which  envelops  your  heart,  and  be- 
yond it  you  will  discover  with  joy  Him  who  has 
so  loved  you  as  to  save  you — Him  who  still 
stretches  out  to  you  the  arms  of  His  infinite  mercy. 

This  is  precisely  the  example  which  the  family 
of  Bethany  affords  us  on  this  occasion.  How  do 
Mary  and  Martha  act  in  their  affliction  ? Doubt- 
less they  begin  by  expending  upon  a beloved  suf- 
fering brother  all  the  cares  which  a tender  affec- 
tion is  ingenious  to  invent.  They  have  nothing 
in  common  with  those  unfeeling  persons,  who,  in- 
sensible to  the  sufferings  of  others,  withdraw  from 


LAZARUS  SICK. 


77 


the  bed  of  pain,  or  from  the  house  of  mourning, 
and  have  never  been  moved  by  the  lamentations 
of  the  afflicted.  No,  we  love  to  represent  to  our- 
selves Martha,  seeking  with  all  her  usual  anxiety 
and  activity,  how  she  may  offer  some  relief  to  a 
brother  whom  she  loves:  resting  neither  day  nor 
night  until  she  has  tried  every  thing  and  put  every 
thing  in  requisition  in  his  behalf.  We  love  still 
more  perhaps  to  represent  to  ourselves  Mary 
seated  beside  her  brother’s  bed,  watching  to  an- 
ticipate his  least  desires,  finding  in  her  deeply 
sensible  and  compassionate  heart  a thousand 
means  of  proving  to  him  that  he  does  not  suffer 
alone,  and  that  she  participates  in  all  his  pains, 
seizing  with  the  delicate  tact  of  true  love,  the  mo- 
ment for  suggesting  to  him  a word  of  consolation 
which  reaches  the  heart,  because  it  comes  from 
the  heart.  It  is  thus  we  love  to  represent  to  our- 
selves this  family. 

But  it  is  not  merely  human  means  that  the 
Christian  has  of  being  useful  to  those  whom  he 
loves,  in  their  sufferings.  Martha  and  Mary  do 
not  rest  in  these.  St.  John  does  not  even  men- 
tion the  anxiety  with  which  they  attend  upon 
their  sick  brother : he  does  not  think  it  possible  to 
suppose  that  those  two  sisters,  whom  Jesus  loved, 
could  have  acted  towards  their  brother  otherwise 
than  under  the  influence  of  the  most  ardent  affec- 
tion. But  he  tells  us,  he  seems  to  take  pleasure 
in  telling  us,  u his  sisters  sent  unto  Him,”  i.  e. 
unto  Jesus,  “ saying,  Lord,  behold,  he  whom  Thou 
lovest  is  sick.”  What  conduct ! What  a prayer ! 

y* 


78 


MEDITATION  II. 


“ His  sisters  sent  unto  Him.”  Disciples  of  Christ, 
is  it  thus  you  act  in  the  hour  of  trial?  Do  we 
not  rather  find  you  telling  of  your  afflictions,  and 
complaining  of  them  to  your  neighbours,  your  re- 
latives, or  your  friends,  before  you  have  said  a 
single  word  of  them  to  Jesus  ? Do  we  not  see 
you  going  from  place  to  place,  and  anxiously  seek- 
ing for  help  while  you  forget  the  source  of  every 
good  and  every  perfect  gift  ? 

Do  we  not  see  you  afflicting  yourselves,  weep- 
ing bitterly,  and  forgetting  Him  who  hath  said, 
cc  I,  even  I,  am  He  that  comforteth  you  ?”  Do 
we  not  see  you,  when  one  of  those  whom  you  love 
is  sick,  expecting  every  thing  from  the  talents  of 
a physician,  from  the  remedies  which  he  pre- 
scribes, and  from  your  own  care,  while  in  your 
trouble  you  forget  Him,  who  woundeth  and  heal- 
eth,  who  killeth  and  maketh  alive,  who  bringeth 
down  to  the  grave,  and  raiseth  up  again,  and  who 
is  called  the  Prince  of  Life  ? Ah ! why  then 
should  you  be  astonished  if,  when  sickness  and 
death  have  brought  grief  and  mourning  into  your 
families,  you  have  found  only  bitterness  without 
alleviation,  a frightful  void  which  nothing  could 
fill  up,  and  anguish  which  nothing  could  sooth  ? 
Jesus  was  the  only  friend  who  could  then  have 
spoken  a word  of  consolation  and  of  peace  to 
your  soul ; but  Jesus  you  have  forgotten,  Him  you 
have  neglected  to  call  to  your  assistance.  Oh  1 
might  it  not  then  have  been  said  of  you  with 
truth,  as  it  was  of  the  ancient  people  of  God, 
“ My  people  have  committed  two  evils ; they  have 


LAZARUS  SICK. 


79 


forsaken  Me,  the  fountain  of  living  waters,  and 
hewed  them  out  cisterns,  broken  cisterns,  that  can 
hold  no  water,7’  (Jer.  ii.  13.)  “O  the  Hope  of 
Israel,  the  Saviour  thereof  in  the  time  of  trouble, 
why  shouldest  Thou  be  as  a stranger  in  the  land, 
and  as  a wayfaring  man  that  turneth  aside  to 
tarry  for  the  night?  why  shouldest  Thou  be  as  a 
man  astonied,  as  a mighty  man  that  cannot  save  ? 
Yet  Thou,  O Lord,  art  in  the  midst  of  us,  and  we 
are  called  by  Thy  name  ; leave  us  not.”  (Jer.  xiv. 
8,  9.)  Far  otherwise  do  the  sisters  of  Lazarus 
act;  they  send  to  Jesus;  and  what  do  they  ask 
of  Him  ? It  is  scarcely  a prayer  that  escapes 
from  their  afflicted  heart.  They  believe  in  the 
love  of  Jesus,  and  in  that  Almighty  power  which 
is  given  unto  Him  in  heaven  and  in  earth : they 
know  that  the  cry  of  the  afflicted  has  never  reach- 
ed His  compassionate  heart  in  vain : they  know 
that  He  has  stretched  out  a helping  hand  to  all 
the  unhappy  beings  that  have  ever  come  to  Him 
for  relief ; this  is  enough  for  them : ^ Lord,”  say 
they,  “he  whom  Thou  lovest  is  sick.”  What 
confidence ! What  faith ! What  a touching 
& prayer ! O my  beloved  friends,  if  you  thus  know 
the  Lord  Jesus ; if  you  have  found  in  Him  the 
powerful  Saviour  of  your  souls  ; if  you  know  that 
you  belong  to  Him,  that  He  loves  you  ; if,  through 
faith  in  His  word,  you  know  that  nothing  can 
separate  you  from  His  everlasting  love,  you  will 
go  to  Him  in  your  trials,  with  the  confidence  of 
Martha  and  Mary.  He  who  is  your  Saviour  will 
also  be  your  Comforter:  you  will  be  assured  that 


80 


MEDITATION  II. 


“ He  who  has  given  you  His  Son  will  also  with 
Him  freely  give  you  all  things ;”  and  when  you 
think  of  the  eternity  of  bliss  which  He  has  pur- 
chased for  you,  and  given  you  freely,  you  will  be 
ashamed  of  being  cast  down,  and  of  distrusting 
His  faithfulness  and  love,  during  the  short  mo- 
ments which  still  separate  you  from  that  eternity. 
Then  in  all  your  trials,  whether  temporal  or  spirit- 
ual, you  will  need  for  yourselves,  or  those  whom 
you  love,  nothing  more  than  that  word,  so  simple, 
so  touching,  so  sublime,  “ Lord,  he  whom  Thou 
lovest  is  sick.”  Open  thus  your  soul  to  Jesus ; lay 
before  Him  with  simplicity  your  miseries.  This 
is  sufficient  to  touch  His  heart  with  compassion. 
Say  to  Him  in  all  your  wants,  in  all  your  suffer- 
ings, or  in  the  trials  of  those  whom  you  love, 
“Lord,  he  whom  Thou  lovest”  endures  the  ago- 
nies of  death ; “ he  whom  Thou  lovest  ” is  ex- 
posed to  temptations  or  to  doubts ; “ he  whom 
Thou  lovest  mourns  over  his  weakness;  the  cold- 
ness of  his  love  for  Thee,  his  remissness  in  Thy 
service,  the  sin  which  still  dwells  in  him ; “ he 
whom  Thou  lovest  is  sick.”  Ah!  if  it  be  not 
thus  that  you  love  your  brethren ; if  it  be  not  to 
present  them  to  Jesus,  to  lead  them  to  Him,  as  it 
were  by  the  hand,  to  tell  Him  in  the  case  of  every 
new  infirmity  which  you  discover  in  them,  or  of 
every  new  affliction  which  you  see  them  suffer ; 
“ Lord,  he  whom  Thou  lovest  is  sick ;”  if  it  be 
not  thus  that  you  love  your  brethren,  be  assured 
that  you  do  not  love  them  at  all,  or  that  you  do 
not  love  them  as  you  ought. 


THE  GLORY  OF  GOD. 


81 


Jesus  said.  “ This  sickness  is  not  unto  death, 
but  for  the  glory  of  God,  that  the  Son  of  God 
might  be  glorified  thereby.” 

What  an  answer  ! what  a mysterious  answer ! 
It  might  have  been  expected  that  Jesus,  as  soon 
as  He  had  heard  the  message  of  Martha  and 
Mary,  would  have  arisen,  and  said  to  His  disci- 
ples, as  He  did  at  a later  period,  “ Let  us  go  into 
Judea  again ; let  us  go  to  Bethany ; let  us  go  and 
assist  our  friend  Lazarus.”  Not  so;  Jesus  gives 
an  answer  not  easy  to  be  understood — an  answer 
which  theologians  of  all  ages  have  explained  ac- 
cording to  their  own  peculiar  views — an  answer 
as  much  calculated  to  exercise  the  faith  of  the 
sisters  of  Lazarus,  as  the  sagacity  of  commenta- 
tors. What ! they  have  said,  “ this  sickness  is  not 
unto  death!”  but  did  not  Lazarus  die  of  it? 
Could  Jesus  have  been  deceived;  and  if  not,  what 
does  He  mean?  a This  sickness  is  not  unto  death, 
but  for  the  glory  of  God,  that  the  Son  of  God  may 
be  glorified  thereby ;”  and  yet  Lazarus  dies  and 
goes  down  to  the  grave  ! Is  it  then  from  the  tomb 
that  the  Son  of  God  intends  to  draw  His  glory 
and  His  praise  ? What  a trial  for  the  faith  of  the 
sisters  of  Lazarus  ! Will  they  not  fall  into  doubt, 
mistrust,  unbelief?  The  sequel  of  the  history  will 
clear  up  all  obscurity  for  us,  as  it  did  for  Martha 
and  Mary ; meanwhile,  O my  soul,  receive  in- 
struction ; learn  to  adore  the  dispensations  of  thy 
God,  even  when  they  are  still  enveloped  in  a veil 
of  obscurity!  The  Lord’s  “thoughts  are  not  as 
our  thoughts,  nor  His  ways  as  our  ways ; for  as 


82 


MEDITATION  II. 


the  heavens  are  higher  than  the  earth,  so  are  His 
ways  higher  than  our  ways,  and  His  thoughts 
than  our  thoughts.”  Martha  and  Mary  speak  to 
Jesus  only  of  their  brother’s  sickness;  Jesus,  an- 
swering as  the  Prince  of  life,  who  has  dominion 
over  death  and  the  grave,  speaks  only  of  the  glory 
of  God,  and  of  the  glory  of  the  Son  of  God. 
What  a lesson  for  us,  my  beloved  brethren ! In 
our  narrow  and  limited  views,  we  see  but  the  pre- 
sent moment : Christ,  in  His  dispensations  towards 
us,  sees  our  eternal  destinies.  We  see  but  the 
wants  which  press  upon  us,  the  deliverance  for 
which  we  sigh  and  weep : Christ  sees  an  eternal 
destination,  which  He  would  make  us  reach  by 
ways  unknown  to  ourselves.  We  see  but  our 
earthly  and  mortal  body  : Christ  sees  our  immor- 
tal soul.  We  see  but  time  : Christ  sees  eternity; 
and  above  all  things,  and  in  all  things,  “ the  glory 
of  God.”  Whoever  we  are,  whatever  be  our 
condition,  or  our  rank  in  the  world,  there  is  but 
one  destination  for  which  we,  and  the  wdiole  of 
the  immense  creation  can  have  been  called  into 
existence  : “ the  glory  of  God,  the  glory  of  the  son 
of  God.” 

Oh ! if  we  could  but  comprehend  this  important 
truth,  if  it  could  but  fill  our  hearts,  possess  our 
whole  soul,  soon  would  we  find  that  mean  and 
narrow  selfishness, — which  causes  us  to  refer  every 
thing  to  ourselves,  makes  us  our  own  idol,  and  is 
the  source  of  all  our  miseries, — disappearing  from 
our  view.  Soon  would  we  feel  that  we  ought  to 
consecrate  ourselves  with  all  that  we  have,  as  a 


THE  GLORY  OF  GOD. 


83 


living  sacrifice,  holy  and  acceptable,  to  the  glory 
of  God,  and  to  the  glory  of  the  Son  of  God.  Soon 
would  we  overturn  those  idols  which  we  have  set 
up  upon  the  throne  of  our  selfishness,  and  offer 
them  as  a sacrifice  to  the  glory  of  God.  Soon 
would  we  trample  under  our  foot  that  hideous 
monster,  our  pride,  to  give  all  glory  to  Him  who 
hath  created  and  saved  us.  Soon  would  we  tear 
from  ourselves,  and  from  every  thing  human,  even 
the  last  floweret  of  that  crown  which  our  pride 
has  usurped,  and  place  it  entire  upon  the  Divine 
head  of  the  Son  of  God.  In  fine,  soon  would  we 
resume  our  place  in  the  eternal  order  of  creation. 

And  what  does  it  matter  in  what  way  it  may 
please  the  Lord  to  make  us  reach  this  noble  end? 
Lazarus  is  laid  upon  a bed  of  pain  ; it  is  there  he 
must  subserve  the  glory  of  God,  while  St.  John 
and  St.  Paul  shall  proclaim  the  same  glory,  by 
preaching  the  offence  of  the  cross  of  Christ. 
Lazarus  dies ; he  descends  into  the  tomb : and 
this  death,  this  tomb,  shall  proclaim  the  glory  of 
the  Son  of  God,  as  loudly  as  all  the  worlds  of  the 
vast  universe,  when  they  issued  from  His  creating 
hand.  Oh  ! let  us  learn  to  know  God  ! Let  us 
remember  that  He  could  not  have  assigned  any 
other  end  to  our  existence  than  His  own  glory ; 
and  that  for  us  to  glorify  Him  is  to  accomplish  and 
to  adore  His  sovereign  will,  which  is  always  good 
and  perfect.  Let  us  remember,  in  fine,  that  we 
may  accomplish  and  adore  that  will  upon  a pallet, 
in  the  midst  of  sufferings  and  sacrifices,  just  as 
effectually  as  in  the  most  splendid  career.  Alas ! 


84 


MEDITATION  II. 


we  are  so  blind,  we  are  so  accustomed  to  judge 
by  appearances,  that  too  generally  the  words 
happiness  and  misery  in  our  mouths  express  nothing 
but  a deplorable  folly.  If  an  angel  of  God,  pos- 
sessing all  knowledge,  could  look  down  from 
heaven  upon  the  obscure  life  of  some  child  of 
Adam,  whom  his  fellow-men  call  miserable,  that 
inhabitant  of  heaven  would  perhaps  seize  his  im- 
mortal harp,  and  chaunt  the  happiness  of  him 
whose  condition  appears  to  us  so  deserving  of 
pity ; whilst  that  angel,  if  he  were  not  in  that 
abode  where  there  are  no  more  tears,  would  weep 
bitterly  over  the  misery  of  some  other  mortal, 
whose  destiny  is  an  object  of  envy  to  his  fellow- 
men.  The  one  is  going  to  attain,  through  suffer- 
ing, the  end  of  his  being,  the  glory  of  God  ; the 
other,  in  the  midst  of  prosperity,  lives  in  forget- 
fulness of  the  end  of  life,  the  glory  of  God. 

What  a solemn  thought!  that  at  the  end  of 
time,  every  thing  that  has  been  created  shall  be 
summoned  to  proclaim,  before  the  whole  universe, 
the  glory  of  God,  either  by  chaun ting,  with  all  the 
pure  intelligences  of  heaven,  the  hymn  of  His 
eternal  love,  or  by  rendering,  with  all  the  repro- 
bate of  the  abyss  of  woe,  the  fearful  testimony 
that  God  is  just  when  He  condemns.  O Lord ! I 
prostrate  myself  before  Thee  in  the  dust ; I hasten, 
while  there  is  yet  time,  to  lay  at  Thy  feet  my  re- 
bellious will,  crying,  Glory  to  Thee  ! And  the 
prayer  of  my  soul  is,  that  all  the  thoughts,  all  the 
affections  of  my  heart,  as  well  as  all  the  actions 


THE  GLORY  OF  GOD. 


85 


of  my  life,  may  repeat  before  all,  Glory  to  Thee  ! 
and  that  the  last  accents  of  my  expiring  voice 
may  still  send  up  to  the  foot  of  Thine  eternal 
throne,  this  cry  of  adoration  and  of  love,  Glory  to 
Thee  ! Glory  to  Thee  ! ! I 


MEDITATION  III. 


THE  LOVE  OF  JESUS,  AND  THE  TRIAL  OF 
FAITH. 


John  xi.  5,  6. 

“ Now  Jesus  loved  Martha,  and  her  sister,  and  Lazarus;  when  He 
had  heard,  therefore,  that  he  was  sick,  He  abode  two  days  still  in 
the  same  place  where  He  was.” 

“ Lord,  he  whom  Thou  lovest  is  sick  ” Such 
was  the  touching  prayer  of  Martha  and  Mary, 
when  their  brother  was  seized  with  a painful  sick- 
ness. “ This  sickness  is  not  unto  death,”  an- 
swered Jesus,  “but  for  the  glory  of  God,  that  the 
Son  of  God  may  be  glorified  thereby  ” Upon 
this  answer  the  sisters  of  Lazarus  hope  and  wait. 
Our  historian  now  conducts  us  beyond  Jordan, 
into  the  society  of  Jesus  and  his  disciples,  where 
we  shall  follow  Him,  and  hear  Him,  until  we  are 
le4  back  to  Bethany,  to  the  tomb  of  Lazarus. 

St.  John  continues  his  narrative,  informing  us 
that  his  Master,  (always  so  ready  to  respond  to 
the  cry  of  the  afflicted,)  contrary  to  all  expecta- 
tion, remains  still  two  days  in  the  place  where  He 
was,  although  he  had  heard  of  the  sickness  of  him 
whom  He  calls  “ His  friend.”  But  this  beloved 


THE  LOVE  OP  JESUS. 


87 


disciple  of  the  Redeemer  is  aware  of  the  natural 
propensity  of  our  poor  heart  to  judge  with  rash- 
ness and  precipitation  of  the  ways  of  the  Lord. 
He  knows  how  easily  we  doubt  the  love  of  the 
Saviour,  notwithstanding  the  numerous  proofs  of 
it  which  He  has  given  us.  He  know  show  easily 
we  believe  ourselves  to  be  forgotten,  rejected,  for- 
saken by  Him.  He  knows  how  little  we  are  dis- 
posed to  persevere  in  prayer  and  in  confidence, 
when  we  do  not  find  our  prayers  immediately  an- 
swered, and  answered  in  the  way  in  which  we  ex- 
pect. He  knows  all  our  ingratitude,  and  there- 
fore it  is,  that  before  he  tells  us  that  Jesus  abode 
still  two  days  in  the  place  where  he  was,  before 
he  acquaints  us  with  this  mysterious  conduct  of 
the  Saviour,  which  might  discourage  beings  na- 
turally so  unbelieving  : his  affectionate  heart  con- 
strains him  to  justify  his  Master’s  love  ; he  wishes 
to  take  away  from  us  every  pretext  for  a rash  judg- 
ment ; he  wishes  to  make  us  glance  into  the  very 
heart  of  Jesus;  and  therefore  he  unveils  to  us  its 
generous  affections ; “ Jesus”  says  he,  u loved 
Martha , and  her  sister , and  Lazarus .”  What  ex- 
quisite delicacy ! what  love  ! what  a profound 
knowledge  of  our  passions,  our  infirmities,  our 
frailty,  do  we  discover  in  this  disciple  ! Before 
he  shows  us  the  actions  of  his  Master,  he  wishes 
always  to  make  us  penetrate  into  His  motives ; he 
wishes  to  make  us  know  the  heart  of  Jesus  as  he 
knew  it  himself,  persuaded  that  we  shall  find  in 
that  knowledge  a thousand  reasons  to  love  Him, 
£md  to  admire  His  dealings  with  us,  however 


88 


MEDITATION  III, 


mysterious  and  however  painful  they  may  appear 
to  us  at  first  Who  will  have  the  rashness  to  ac- 
cuse the  Friend  of  Lazarus  of  negligence  towards 
the  family  of  Bethany  in  their  affliction,  though 
He  delays  to  bring  them  the  assistance  of  His 
omnipotence  for  two  days,  since  the  beloved  dis- 
ciple has  taken  care  to  tell  us  beforehand,  “ Jesus 
loved  Martha,  and  her  sister,  and  Lazarus  ?” 

O,  my  beloved  brother,  disciple  of  Christ,  thou 
who  groanest  under  thy  sufferings;  though  thou 
hast  not  a St.  John  always  at  hand  to  remind  thee 
that  Jesus  loves  thee,  wilt  thou  doubt  His  love, 
when  in  His  inscrutable  wisdom  He  answers  not 
thy  prayers  immediately  ? No ; thou  wilt  remem- 
ber that  His  love  is  always  the  same  ; and  that  it 
is  manifested  in  afflictions  as  well  as  in  prosperity ; 
thou  wilt  hope,  thou  wilt  wait ! And  why  should 
we  not  draw  from  hence  the  same  lesson  with  re- 
gard to  our  Christian  friends  on  earth  % It  often 
happens  that  we  do  not  understand  their  manner 
of  acting  towards  us  ; we  think  that  they  neglect 
us  ; that  they  do  not  answer  our  affection ; that 
they  do  not  sufficiently  sympathize  with  us  in  our 
trials.  Ah  ! let  us  beware  of  judging  harshly  of 
their  love,  or  we  shall  repent  of  it  bitterly  ; let  us 
rather  open  our  soul  to  that  confidence  which  is 
the  element  of  all  true  friendship ; let  us  believe 
that  they  love  us,  and  let  us  wait. 

“Jesus  loved  Martha,  and  her  sister,  and  Laza- 
rus.” There  is  in  this  declaration  a world  of  hap- 
piness. To  be  loved  by  Jesus ! all  that  the  world 
calls  happiness  fades  before  such  a thought.  I 


THE  LOVE  OF  JESUS. 


89 


see  the  foolish  votary  of  ambition  exult  with  joy, 
when  he  is  told  that  he  is  loved  by  some  great  one 
of  the  earth  whose  favour  he  sought  after ; it  seems 
to  him  as  if  every  thing  had  changed  its  aspect,  as 
if  a new  sun  of  happiness  had  arisen  upon  his  life, 
and  had  come  to  shine  upon  the  day  of  such  feli- 
city. Alas ! a caprice  of  him  in  whom  he  has  re- 
posed his  delusive  hope,  is  sufficient  to  plunge  him 
into  the  darkness  of  despondency ; a moment  is 
enough  to  change  the  joy  of  his  heart  into  bitter- 
ness and  weeping. 

I see  another  infatuated  person  expecting  hap- 
piness from  some  beloved  one  whom  he  has  made 
an  idol.  He  is  told  that  his  love  is  returned.  Im- 
mediately he  sees  all  his  dreams  of  felicity  real- 
ized: he  feels  his  heart  bound  with  joy.  Jacob 
did  not  see  with  greater  happiness  the  approach- 
ing end  of  the  fourteen  years  of  bondage  to  which 
he  had  submitted  for  his  beloved  Rachel.  Alas ! 
the  inconstancy  of  the  human  heart,  or  the  insta- 
bility of  life,  dashes  his  idol  to  pieces,  annihilates 
his  hopes,  and  fills  his  heart  with  bitter  grief.  A 
tomb  to  bedew  with  his  tears  is,  perhaps,  all  that 
remains  to  him  of  his  fond  dreams  of  happiness ; 
I call  you  to  witness,  is  not  this  the  history  of  your 
own  hearts?  Is  not  this  what  you  have  an  op- 
portunity of  observing  every  day  in  the  most  bril- 
liant circles  of  this  vast  metropolis,  and  what  is 
seen  as  frequently  under  a more  humble  exterior, 
in  the  lowly  abode  of  the  artizan,  and  in  the  rus- 
tic cottage  of  the  peasant  ? 

But,  O Jesus!  O my  Saviour!  how  different  is 
8* 


90 


MEDITATION  III. 


the  lot  of  those  whom  Thou  lovest!  Thou  art 
always  the  same,  yesterday,  to-day,  and  for  ever. 
Thou  art  always  mighty  to  bless,  to  fill  the  heart 
of  those  whom  Thou  lovest  with  peace,  joy,  and 
happiness.  And  not  only  art  Thou  the  mighty 
God,  the  Saviour;  but  Thy  love  is  salvation! 
Thou  hast  come  to  procure  for  thy  beloved  onesj 
not  a few  passing  moments  of  a happiness  ever 
mingled  with  bitterness,  but  the  eternity  of  a feli- 
city which  poor  mortals  cannot  conceive ! The 
love  wherewith  Thou  lovest  me  is  like  Thyself, 
eternal;  and  the  same  love  shall  constitute,  in 
eternity,  the  element  of  my  happiness ! 

O happy  family  of  Bethany!  happy  Martha! 
happy  Mary ! happy  Lazarus ! you  are  loved  by 
Jesus;  what  more  do  you  require  to  make  you 
blessed ! To  you  what  are  these  trials,  this  sick- 
ness, this  death,  this  sorrow,  to  which  you  are  go- 
ing to  be  exposed? — you  are  loved  by  Jesus ! 

Wretched  mortals  that  we  are ! we  often  love 
that  which  we  scarcely  know ; we  cannot  read  the 
heart,  we  see  but  the  outside.  Often  when  we 
have  reposed  our  confidence  in  some  being  whom 
we  deemed  worthy  of  it,  all  our  hopes  are  frus- 
trated, our  expectations  disappointed;  often,  too, 
when  we  receive  from  those  who  are  dear  to  us 
testimonies  of  their  affection,  a secret  feeling  of 
our  unworthiness  compels  us  to  say  within  our- 
selves— Alas ! if  they  knew  me  better  ! But  Je- 
sus, He  of  whom  we  are  told  that  He  loved  Mar- 
tha and  Mary,  is  He  who  u searcheth  the  hearts 
and  the  reins.”  What  a testimony  for  them! 


THE  LOVE  OF  JESUS. 


91 


What  a privilege,  the  happiness  of  being  loved  by 
Him  who  reads  in  the  depths  of  the  heart  its  most 
secret  thoughts,  inclinations,  and  dispositions. 
Ah ! though  it  was  not  required  of  Lazarus  and 
his  sisters  that  they  should  merit  His  love,  for 
alas!  on  such  terms  Jesus  would  not  have  found 
among  the  whole  race  of  Adam  a single  being 
whom  He  could  have  loved ; it  was  at  least  re- 
quired of  them  that  their  heart  should  be  really 
open  to  His  love ; it  was  required  that  they  should 
love  communion  with  Him ; that  they  should  love 
His  word ; that  they  should  love  His  love. 

Doubtless,  my  beloved  brethren,  you  would  all 
wish  to  be  partakers  of  the  happiness  of  this  blessed 
family  of  Bethany.  Doubtless,  there  is  not  one 
among  you  that  would  not  wish  that  it  could  be 
said  of  him,  that  he  is  loved  by  Jesus ; that  Jesus 
is  his  friend ; that,  like  all  the  members  of  that 
family,  he  is  the  particular  object  of  His  affection. 
Well,  this  happiness  is  not  beyond  your  reach. 
There  is  a sense  in  which  it  can  be  said  of  you, 
that  you  are  already  the  objects  of  the  love  of  Je- 
sus. Was  it  not  love,  that  induced  Him  to  leave 
the  abode  of  glory  and  felicity,  and  come  to  share 
in  your  miseries,  and  to  deliver  you  from  them? 
Was  it  not  love,  that  achieved  the  work  of  redemp- 
tion, the  glad  tidings  of  which  He  has  caused  to 
be  proclaimed  in  your  ears?  Is  it  not  because 
He  loves  you,  that  we  are  here  to  invite  you,  on 
His  part,  to  believe  in  His  love,  in  order  that  you 
may  participate  in  the  eternal  blessings  of  which 
that  love  is  the  source  ? 


92 


MEDITATION  HI. 


But  you  say,  This  is  not  enough ; we  know 
that  “ God  so  loved  the  world  that  He  gave  His 
only  begotten  Son,  that  whosoever  believeth  in 
Him  might  not  perish,  but  have  everlasting  life.” 
But  Jesus  loved  the  family  of  Bethany  in  a spe- 
cial manner ; He  calls  Lazarus  “ His  friend.” 
St.  John  tells  us,  as  speaking  of  the  most  exalted 
privilege,  “Jesus  loved  Martha,  and  her  sister, 
and  Lazarus.”  They  were  then  His  bosom 
friends ; their  names  remain  on  the  pages  of  the 
book  of  life  as  eternal  monuments  of  the  special 
affection  of  Jesus. 

All  this  is  true,  my  dear  brethren,  but  we 
repeat  it  again,  that  this  happiness  is  not  inacces- 
sible to  you.  Jesus  is  the  same  to  love  you  that 
he  was  eighteen  hundred  years  ago.  And  what 
had  Lazarus  and  his  sisters  done  to  become  the 
friends  of  Jesus  ? We  have  said  that  their  hearts 
through  grace  were  opened  to  His  love,  to  His 
word,  to  communion  with  Him.  This  is  all  that 
Jesus  required  of  them ; this  is  all  he  asks  from 
you.  f They  were  not  distinguished  for  their 
f splendid  actions,  nor  for  a life  which  they  could 
have  looked  upon  as  meritorious.  They  had  not, 
like  Paul,  filled  the  world  with  the  sound  of  the 
Gospel  of  Christ ; they  had  not,  like  John,  been 
banished  for  the  cause  of  God’s  word  ; they  had 
not,  like  Stephen,  given  a splendid  testimony  to 
the  truth  at  the  peril  of  their  lives.  They  had 
done  nothing  of  the  kind ; they  were  not  even 
called  to  it,  and  yet  Jesus  loved  them.  Martha 
confessed  Jesus  by  faith,  “ Lord,  I believe  that 


THE  LOVE  OF  JESUS.  93 

Thou  art  the  Christ,  the  Son  of  God,  which  should 
come  into  the  world.”  u Mary  sat  at  the  feet  of 
Jesus,  and  heard  His  word.”  Lazarus  glorified 
Him  by  his  submission  on  a bed  of  suffering ; and 
it  was  in  this  humble  condition  that  Jesus  loved 
them.  O my  beloved  brethren,  you  who  wish  to 
find,  in  your  heart,  or  in  your  life,  some  proofs 
that  you  are  loved  by  Jesus,  as  Lazarus  and  his 
sisters  were,  seek  not  these  proofs  in  great  and 
lofty  things.  Come  to  Jesus;  ask  Him  to  love 
you ; descend  into  the  depths  of  your  heart, 
abased  and  humbled  before  Him,  and  there  He 
will  speak  to  you,  by  His  Spirit  of  peace,  of  re- 
conciliation, and  of  love.  Be  not  distressed  be- 
cause the  scantiness  of  your  means  allows  you 
not  to  perform  your  part  in  a great  and  splendid 
sphere  of  activity  in  His  service.  Mourn  not 
because  your  weakness,  your  infirmities,  or  other 
causes,  keep  you  in  such  an  humble  condition 
that  you  cannot  conceive  how  Jesus  should  con- 
descend to  love  you.  Ah  ! never  forget  that  His 
love  is  free ; it  is  not  deserved ; He  gives  it. 
Rather  ask  yourselves  whether  you  really  wish 
to  attain  the  assurance  that  you  are  loved  by 
Him?  Ask  yourselves,  “Have  I opened  my 
heart  to  the  love  of  Jesus?  Do  His  promises 
speak  to  my  soul  ? Is  He  a Saviour  to  me  ? 
Have  I found  pardon  and  peace  in  Him  ? Does 
my  soul  feel  a want  of  His  presence  which  no 
man,  no  angel  of  God,  none  but  Jesus,  Jesus 
alone  can  satisfy  ? Do  I love  His  word  ? Is  it 
my  happines  to  sit  at  His  feet,  like  Mary,  and  to 


94 


MEDITATION  IIL 


hear  Him  speak  of  my  heavenly  country  ? Does 
my  soul  thirst  after  the  living  God?  Does  it 
experience  continually  fresh  desires  to  approach 
the  Lord  by  prayer,  as  a child  ever  finds  a new 
pleasure  in  throwing  itself  into  the  arms  of  a 
tenderly  beloved  parent  ? And  in  my  trials,  my 
sicknesses,  my  anxieties,  is  it  to  Him  that  I cry  im- 
mediately for  deliverance  ? Am  I able  to  recog- 
nize His  gracious  hand  in  all  my  sorrows  and 
afflictions?  Is  my  heart  submissive?  Is  my 
head  bowed  down  in  silent  adoration  when  His 
hand  lies  heavy  upon  me  ? Where  do  I,  at  such 
times,  seek  for  consolation  ? Is  it  in  His  word,  in 
His  promises,  in* the  assurance  of  His  eternal 
love ; or  in  worldly  thoughts,  and  vain  hopes  ? 
What  is  it  that  spreads  some  degree  of  serenity 
over  the  darkest  and  saddest  hours  of  my  life? 
Am  I well  assured  that  the  difficult  and  painful 
path  which  he  makes  me  tread  is  that  most  con- 
ducive to  my  eternal  happiness  ? and  that  c all 
things  work  together  for  good  to  them  that  love 
God  V ” And  should  you  find  in  your  heart  but 
the  sincere  desire  to  answer  these  questions  in  a 
satisfactory  manner,  believe  that  Jesus  loves  you, 
and  rejoice  in  His  love  ! 

But  be  not  deceived ; if  it  be  in  the  world,  in 
the  creature,  in  the  satisfying  of  your  own  will, 
your  desires,  your  passions,  that  you  look  for  hap- 
piness, you  can  have  no  part  in  the  sweet  privi- 
leges of  the  family  of  Bethany.  u Ye  adulterers 
and  adulteresses,  know  ye  not  that  the  friendship 
of  the  world  is  enmity  against  God  ? Whosoever, 


THE  LOVE  OF  JESUS. 


95 


therefore,  will  he  a friend  of  the  world,  is  the 
enemy  of  God.”  u If  any  man  love  the  world, 
the  love  of  the  Father  is  not  in  him.”  What ! 
you  wish,  you  say,  it  could  be  said  of  you,  that 
Jesus  loved  you,  while  your  heart,  which  ought  to 
feel  that  love,  belongs  to  a world  which  crucified 
the  Lord  ! Your  heart  cleaves  to  those  sins  which 
nailed  Jesus  to  the  cross  ! Your  heart  has  never 
opened  to  the  love  of  the  Saviour  ; and  the  thought 
of  Jesus  is  the  last  that  presents  itself  to  your 
mind!  And  his  name  is  neither  in  your  hearts, 
nor  upon  your  lips,  nor  in  your  families,  nor  in 
your  assemblies,  nor  in  your  drawing-rooms  ! Is 
it  thus  you  would  treat  a creature  for  whom  you 
had  the  least  affection?  Ah  ! you  must  first  re- 
nounce yourselves  and  all  the  vanities  which  cap- 
tivate your  hearts,  and  return  to  the  love  of  your 
redeeming  God,  before  you  can  taste  the  happi- 
ness of  being  loved  by  Jesus,  the  happiness  of  the 
family  of  Bethany. 

If  you  possess  the  love  of  Jesus,  all  is  well, 
eternally  well,  even  though  you  should  be  over- 
whelmed with  all  the  miseries  of  this  mortal  life  ; 
but  if  you  are  without  that  love,  all  is  ill,  eternally 
ill,  even  though  you  should  be  loaded  with  all  that 
men  have  the  folly  to  call  happiness. 

“ Jesus  loved  Martha,  and  her  sister,  and  Laza- 
rus.” Such  is  the  language  which  escaped  from 
the  heart  of  St.  John,  language  which  ought  to 
anticipate  in  the  minds  of  his  readers,  all  doubt, 
all  unbelief,  every  murmur  in  reference  to  the 
conduct  of  Jesus,  who,  the  Evangelist  tell  us, 


96 


MEDITATION  III. 


“ abode  two  days  still  in  the  same  place  where 
He  was,”  after  He  had  heard  that  Lazarus  was 
sick. 

But  why  this  delay?  Why  does  not  Jesus  fly 
as  usual  to  the  assistance  of  an  afflicted  family 
whom  He  loves  ? Why  does  He  not  pronounce 
a word  of  His  power,  and  Lazarus  shall  be  heal- 
ed? What!  Jesus  loves  Lazarus,  and  yet  He 
leaves  him  a prey  to  suffering  ! Jesus  loves  Mar- 
tha and  Mary,  and  yet  He  leaves  them  a prey  to 
anguish ! The  disease  makes  frightful  advances ; 
Lazarus  feels  the  sources  of  life  drying  up  within 
his  breast ; his  sisters  with  grief  behold  the  veil 
of  death  spreading  over  his  eyes ; the  tears  of  all 
flow  in  abundance  at  the  thought  of  the  approach- 
ing separation — and  Jesus,  their  Divine  Friend, 
who  never  remained  insensible  to  any  of  our  hu- 
man miseries,  Jesus  arrives  not ! Two  entire 
days  pass  away — Lazarus  dies — and  Jesus  is  not 
there  ! Can  this  be  a proof  of  His  love  ? Is  it 
true  that  He  loves  Martha,  and  Mary,  and  Laza- 
rus ? 

Thus  reasons  the  man  who  understands  not  the 
“ways  of  the  Lord,”  who  sees  in  grief  nothing 
but  grief,  in  trials  nothing  but  the  trial,  and  who 
appreciates  deliverance  only  in  proportion  to  the 
promptitude  with  which  it  is  vouchsafed.  But 
Jesus,  who  in  all  things  aims  at  “the  glory  of 
God,”  and  the  eternal  salvation  of  souls,  does  not 
sanction  in  His  disciples  this  cowardly  fear  of  suf- 
fering. He  wishes  to  teach  them  to  love  His  will 
more  than  their  own  enjoyment,  to  desire  the 


THE  TRIAL  OF  FAITH. 


97 


feeling  of  His  love  more  than  their  own  deliv- 
erance, even  in  His  most  painful  dispensations. 
Can  I not  appeal  to  your  own  experience,  my 
dear  brethren,  whom  the  Lord  hath  caused  to 
pass  through  the  furnace  of  affliction  ? Have  not 
your  trials  taught  you  this  great  truth?  What 
has  been  the  first  cry  which  has  escaped  from 
your  heart  at  such  moments  ? What  have  you 
felt  when  the  Lord  has  not  answered  that  cry  ? 
when  He  has  allowed  your  grief  and  your  distress 
to  go  on  augmenting ; when  He  has  allowed  you 
to  spend  long  nights  in  painful  sleeplessness ; or 
when  He  has  called  you  to  wratch  over  the  bed  of 
some  beloved  relative  whom  disease  was  wasting 
away  ? Tell  it  for  our  instruction,  and  that  we 
may  profit  by  your  experience ; have  you  not 
thought  that  the  Lord  would  remain  for  ever  deaf 
to  your  supplications  and  to  your  sighs?  Have 
you  not  doubted  the  efficacy  of  prayer?  Were 
not  the  promises  of  God  without  power  to  your 
heart  ? Say,  also,  have  you  not  been  constrained 
to  acknowlodge  that  it  was  so,  because  you  had 
not  yet  been  really  humbled  under  the  hand  of 
God  ; because  you  had  not  bowed  your  head  in 
submission  to  His  will ; because  you  sighed  only 
to  be  delivered  from  the  evils  that  weighed  upon 
your  soul ; because  that  after  you  had  prayed, 
44  O God,  if  it  be  possible,  let  this  cup  pass  from 
me,”  you  had  not  courage  to  add,  with  sincerity, 
44  Nevertheless,  not  my  will,  but  Thine  be  done  ?” 
44  O fools,  and  slow  of  heart  to  believe  all  that 
the  prophets  have  spoken !”  When  shall  we  learn 
9 


98 


MEDITATION  III. 


that  the  Lord’s  u ways  are  not  our  ways,  nor  His 
thoughts  our  thoughts?”  When  shall  we  learn  to 
subdue,  by  the  assistance  of  His  grace,  the  vehe- 
ment desires  of  our  impatient  spirit,  to  silence  the 
insinuations  of  our  unbelieving  hearts,  to  bend  our 
rebellious  will  ? Shall  we  always  be  governed  by 
the  selfish  interest  of  the  moment,  and  never  be 
able  to  rise  to  the  contemplation  of  the  plans  of  a 
merciful  God  who  willeth  our  everlasting  salva- 
tion? Let  us  u speak  to  the  earth,  and  it  shall 
teach  us.”  The  powerful  tree  that  is  to  strike  its 
deep  roots  into  a fertile  soil,  and  bear  fruit  which 
shall  ripen  to  perfection,  requires  that  the  winds 
and  the  storms  should  contribute  to  its  growth  ; it 
is  only  the  ephemeral  plant  that  grows  without 
impediment ; its  flower  blossoms  in  the  morning ; 
it  displays  for  a moment  its  delicate  freshness  and 
its  opening  beauty ; it  adorns  a day  of  spring  and 
embalms  it  with  its  delicious  perfume  ;• — alas  ! the 
first  ray  of  the  sun  destroys  its  freshness,  the  first 
blast  of  wind  makes  its  beauty  fade  ; it  withers ; 
it  falls,  and  the  place  thereof  knoweth  it  no  more  ! 
But  the  tree  which  shall  hereafter  recompense 
the  care  of  the  planter,  rises  slowly  and  with  diffi- 
culty, above  the  ground  which  it  shall  one  day 
overshadow  ; it  requires  years  to  stretch  out  its 
deep  roots-  and  its  fruitful  branches ; the  storms 
harden  and  strengthen  it ; it  reaches  its  towering 
height ; it  braves  the  tempest,  and  disappoints  not 
the  traveller  who  comes  to  repose  beneath  its 
shade  and  to  refresh  himself  with  its  fruits.  It  is 
the  same  in  the  kingdom  of  grace  as  in  that  of 


THE  TRIAL  OF  FAITH. 


99 


mature.  The  soul  that  shall  u dwell  in  the  house 
the  Lord  for  ever,  to  behold  the  beauty  of  the 
Lord,  and  to  inquire  in  His  holy  temple,”  must  be 
prepared  for  this  by  combats  and  trials.  This  is 
the  method  of  training  which  the  Lord  has  inva- 
riably used  with  all  those  of  His  children  whom 
He  has  proposed  to  exalt  to  eminent  stations,  and 
to  employ  for  the  instruction  and  enlightening  of 
ages. 

He  has  made  them  all  tread  the  gloomy  paths 
of  affliction ; He  has  cast  them  into  the  furnace, 
that  their  faith  might  come  forth  purified  from  the 
defilements  of  pride  and  of  sin.  Abraham,  the 
father  of  the  faithful,  proceeds  from  trial  to  trial, 
from  contest  to  contest ; he  travels  a dark  road  as 
unknown  to  him  as  Mount  Moriah,  where  he  was 
to  sacrifice  the  object  of  his  dearest  affections;  he 
has  to  hope  against  hope.  On  the  contrary,  the 
Lord  appears  to  render  His  ways  more  easy  to  the 
less  privileged  objects  of  His  love.  A centurion 
of  Capernaum,  who  perhaps  scarcely  knows  the 
God  whom  the  heathen  reject,  comes  to  Jesus  to 
ask.  Him  to  heal  a beloved  servant:  immediately 
he  receives  from  Him  the  answer,  <£  I will  come 
and  heal  him  and  “his  servant  is  healed  in  the 
self-same  hour.”  Two  poor  blind  men  hear  that 
He,  who  was  known  to  all  Israel  by  His  acts  of 
mercy,  passes  by ; with  a loud  voice  they  suppli- 
cate from  Him  a look  of  compassion ; He  stops, 
speak  a word  of  favour,  and  the  blind  men  re- 
ceive their  sight.  But  the  woman  of  Canaan,  a 
heroine  of  faith,  whose  only  daughter  is  at  the  point 


100 


MEDITATION  III. 


of  death,  comes  to  Jesus  ; with  tears  she  implores 
comfort  and  assistance  from  Him — she  receives  a 
harsh  reply — a refusal  of  all  favour  ! But  by  this 
means  she  is  led  to  exhibit  to  all  Israel  and  to  all 
future  ages  a most  splendid  example  of  victorious 
faith.  The  great  Apostle  Paul  himself  three 
times  prays  to  be  delivered  from  some  painful 
trial,  and  he  receives  for  an  answer  these  words — 
u My  grace  is  sufficient  for  thee “ My  strength 
shall  be  made  perfect  in  thy  weakness.”  Thus 
the  Lord  leads  His  children  ; He  seems  insensible 
to  their  cries  of  grief ; darkness  thickens  around 
them ; the  night  becomes  more  deep ; but  it  is 
only  to  render  more  bright  the  dawn  of  the  day 
of  consolation.  Often  it  is  when  the  heart,  over- 
powered, ceases  to  send  up  to  heaven  those  sighs 
which  it  deems  useless ; when  the  last  ray  of  hope 
has  expired  amid  the  gloom  of  distress ; when  all 
assistance  appears  impossible,  and  all  human  con- 
solation has  vanished,  that  Jesus  Christ  presents 
Himself  to  his  child  and  changes  his  darkness  into 
light, — his  tears  into  songs  of  thanksgiving. 

It  is  not  till  Lazarus  has  sunk  into  the  cold  em- 
braces of  death ; till  he  has  gone  down  into  the 
grave  ; and  his  sisters,  in  tears,  and  clothed  in  the 
garb  of  mourning,  imagine  that  they  have  now  no 
other  comfort  in  this  world,  but  to  go  and  weep 
over  the  tomb  of  a beloved  brother,  that  Jesus 
appears  at  Bethany,  and  with  the  authority  of  a 
master,  issues  His  commands  to  death  and  the 
grave,  and  draws  glory  to  God  from  the  dust  of 
the  tomb.  O the  wisdom,  the  power,  the  love  of 


THE  TRIAL  OF  FAITH. 


101 


my  God ! when  shall  we  learn  to  know  them,  to 
adore  them,  to  submit  ourselves  in  a religious 
silence  to  all  that  they  do  for  our  eternal  happi- 
ness ? The  divines  of  this  world,  ignorant  of  the 
ways  of  God  with  His  children,  whose  sanctifica- 
tion and  salvation  He  so  graciously  designs,  have 
devised  a thousand  hypotheses  for  explaining  the 
conduct  of  Jesus  in  leaving  His  friend  for  two  days, 
in  a state  of  suffering,  without  assistance.  One 
tells  us  that  He  was  detained  by  some  indispen- 
sable engagement ; another,  that  He  did  not  think 
Lazarus  in  danger ; a third — Fools  ! will  you  then 
always  lose  sight  of  the  glory  of  God,  and  the  sal- 
vation of  immortal  souls  ? Will  you  think  only 
of  earth,  of  sickness,  of  pain,  of  death,  and  never 
of  the  eternal  happiness  of  beings  whom  Jesus 
forms  for  heaven,  in  the  school  of  affliction  and  of 
His  Spirit  ? Let  us  raise  our  thoughts  higher,  if 
we  would  comprehend  the  ways  of  God  and  His 
counsels  towards  us.  “ He  willeth  not  the  death 
of  a sinner,”  but  his  conversion  and  life.  He 
willeth  not  that  His  children,  whom  He  hath 
already  converted,  should  remain  entangled  in  the 
servile  chains  of  the  world  and  of  corruption.  He 
breaks  those  chains  ; and  if  the  blows  which  he 
strikes  ring  mournfully  in  our  heart,  let  us  learn 
to  “bear  the  rod,  and  Him  that  appointed  it.” 
My  God ! what  wilt  Thou  have  me  to  do  ? What 
sacrifice  shall  I make  ? What  idol  shall  I offer 
upon  the  altar  of  Thine  eternal  love  ? Since 
Thou  hast  saved  me,  since  Thou  hast  loved  me, 
9* 


102 


MEDITATION  III. 


sliow  me  by  what  path  Thou  wouldest  have  me 
to  reach  Thy  heavenly  Zion,  the  assembly  of  the 
first-born — the  place  where  all  those  who  have  a 
heart  to  love  Thee  shall  meet,  and  where  nothing 
that  defile th  shall  ever  enter ! 


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MEDITATION  IY. 


THE  HEROISM  OF  JESUS.— THE  TWELVE 
HOURS  OF  THE  DAY. 


John  xi.  7 — 10. 

tl  Then  after  that  saith  He  to  His  disciples,  Let  us  go  into  Judea 
again.  His  disciples  say  unto  Him,  Master,  the  Jews  of  late  sought 
to  stone  Thee  ; and  goest  Thou  thither  again  ? Jesus  answered, 
Are  there  not  twelve  hours  in  the  day  'l  If  any  man  walk  in  the 
day,  he  stumbleth  not,  because  he  seeth  the  light  of  this  world. 
But  if  a man  walk  in  the  night,  he  stumbleth,  because  there  is  no 
light  in  him.” 

The  two  virtues  which  appear  to  us  to  consti- 
tute what  is  called  heroism,  are,  courage  and  de- 
votedness. The  names  which  we  see  emblazoned 
on  the  page  of  history,  surrounded  with  pompous 
eulogiums,  are  the  names  of  those  men,  who,  for- 
getting themselves  and  their  personal  interests, 
have  had  the  courage  to  devote  themselves  to 
sufferings  and  death,  for  the  salvation  of  their 
country,  the  happiness  of  some  being  that  was 
dear  to  them,  or  for  some  other  praiseworthy  cause. 
We  admire  this  courage,  this  devotedness;  we 
delight  to  peruse  the  magnanimous  examples  of  a 
sublime  heroism.  But,  alas  ! as  a great  man  of 
our  day  has  very  well  said,  a Even  heroism,  the 


104 


MEDITATION  IV. 


greatest  and  purest  of  virtues,  heroism  itself,  when 
closely  inspected,  is  found  to  have  its  blemishes.”* 
And  what  would  the  celebrated  author,  whom  we 
have  quoted,  have  said,  had  he  judged  of  heroism 
by  the  light  of  God’s  eternal  truth  ? What  would 
he  have  said,  had  he  analyzed  by  the  lamp  of  the 
Divine  Word,  all  the  elements  of  pride,  vanity, 
and  selfishness,  which  are  ever  mingled  with  the 
sublimest  displays  of  a conduct  heroic  in  the  eyes 
of  men  % Oh,  what  would  become  of  the  most 
brilliant  performances  of  many  whose  names  are 
re-echoed  from  age  to  age,  whose  memory  ap- 
pears in  the  past,  surrounded  with  a halo  of  glory, 
were  they  weighed  in  the  balance  of  eternal  jus- 
tice ? Would  we  not  see  that  mysterious  hand 
which  arrested  the  king  of  Babylon  in  the  midst 
of  his  vanities,  writing  upon  their  most  splendid 
exploits  the  fearful  Tekel  of  the  prophet,  “ Thou 
art  weighed  in  the  balance,  and  found  wanting  ?” 
Thou  knowest,  my  God,  and  it  is  not  for  us  to  de- 
clare it. 

But  let  us  bless  God,  my  beloved  brethren,  that 
He  has  given  us  to  know  another  kind  of  courage 
and  devotedness  celebrated  not  by  men,  who  often 
call  good  evil,  and  evil  good ; but  by  the  angels 
of  God,  upon  golden  harps  of  eternal  praise  ! The 
Redeemer  of  the  world,  in  the  devotedness  which 
led  Him  to  leave  the  heavens,  and  come  down  to 
share  our  miseries  and  deliver  us  from  them,  is 
exhibited  to  us  in  His  whole  life,  but  especially  in 
that  particular  part  of  it  which  is  recorded  in  the 

* Victor  Cousin.  “ Introduction  to  the  History  of  Philosophy 


THE  HEROISM  OP  JESUS. 


105 


text,  as  the  perfect  model  of  a divine  heroism,  ap- 
proved of  by  God ; and  He  cries  to  us  all,  cc  I 
have  left  you  an  example,  that  ye  might  follow 
My  steps.” 

Come,  then,  disciples  of  Christ;  come,  also, 
men  of  the  world,  you  who  are  capable  of  appre- 
ciating what  is  beautiful,  and  grand,  and  sublime, 
and  noble  ; come,  and  let  us  study  our  model,  and 
may  we  be  enabled,  not  to  confine  ourselves 
merely  to  a vain  and  unprofitable  admiration,  but 
to  arise  without  delay,  and  enter  with  a coura- 
geous step  upon  the  career  in  which  our  Divine 
Captain  leads  us ! The  devotedness  of  Jesus,  and 
the  considerations  which  it  ought  to  suggest  to  us, 
are  the  lesson  we  would  draw  from  the  words 
which  form  the  subject  of  our  meditation. 

Lord ! take  away  from  us  that  sluggish  apathy 
which  renders  us  indifferent  to  what  ought  to  kin- 
dle our  enthusiasm!  Eradicate  from  our  hearts, 
by  the  power  of  Thy  Spirit,  that  selfishness  which 
benumbs  our  energies,  and  hinders  us  from  com- 
ing out  of  ourselves  to  rise  up  to  the  contemplation 
of  this  divine  exhibition  which  Thou  hast  placed 
before  the  eyes  of  a sinful  world,  and  which  is  cal- 
culated to  excite  the  admiration  of  angels,  and  be- 
come the  theme  of  our  praises  throughout  eternity ! 

Jesus  was  beyond  Tordan,  whither  He  had  been 
obliged  to  fly  from  the  hatred  and  persecution  of 
the  rulers  of  the  people.  He  remained  there  two 
days  after  Martha  and  her  sister  had  informed 
Him  of  the  anxieties  in  which  they  were  involved 
on  account  of  their  brother  ; two  days  of  suffering 


106 


MEDITATION  IV. 


to  Lazarus ; two  days  of  painful  expectation  to  his 
sisters;  but  also,  we  cannot  doubt,  two  days  of 
works  of  benevolence  and  charity,  on  the  part  of 
Him  who  went  about  doing  good,  and  whose  meat 
it  was  to  do  the  will  of  Him  that  sent  Him,  and 
to  finish  His  work : yes,  while  sickness  and  death 
introduced  mourning  and  tears  into  the  abode  of 
Bethany,  the  beneficent  hand  of  Jesus  brought 
into  some  other  afflicted  family  consolation  and 
relief,  and  into  some  other  troubled  and  suffering 
soul  pardon  and  peace.  But  if  those  whom  He 
loves  most  are  often  the  last  to  whom  Jesus  brings 
assistance,  they  are  not  forgotten  in  His  heart. 
No,  He  guards  them  by  His  almighty  power,  “ as 
the  apple  of  His  eye,”  “ as  the  eagle  stirreth  up 
her  nest,  fluttereth  over  her  young,  spreadeth 
abroad  her  wings,  taketh  them,  beareth  them  on 
her  wings.”  Jesus  is  beyond  Jordan,  exiled  by 
the  persecutions  of  those  whom  He  came  to  save ; 
but  from  thence  He  beholds  all  that  takes  place 
at  Bethany;  He  counts  the  groans  of  Lazarus, 
and  the  tears  of  his  sisters ; He  has  seen  Him 
whom  He  loved  become  the  prey  of  death;  He 
has  beheld  the  grief  of  the  two  sisters  who  so  often 
received  Him  under  their  humble  roof.  He  sees 
that  the  trial  is  sufficiently  great,  too  great  per- 
haps for  their  faith ; and  as  He  willeth  not  that 
they  should  be  “ tempted  above  what  they  are 
able  to  bear,”  His  compassionate  heart  urges  Him 
to  come  to  their  assistance : i(  Let  us  go  again,” 
saith  He  to  His  disciples,  u into  Judea.” 

But,  my  beloved  brethren,  if  you  are  acquainted 


THE  HEROISM  OF  JESUS.  107 

with  suffering ; if  God  afflicts  you  in  any  way,  to 
bring  you  to  Himself,  and  to  make  you  wise  unto 
salvation ; if  when  you  send  up  your  prayers  and 
supplications  to  Him,  He  seems  not  to  answer 
them ; if  He  makes  you  wait  two  days,  two  weeks, 
two  years,  be  not  discouraged  ; learn  to  know  the 
ways  of  His  love  and  of  His  grace  ; learn  to  hope, 
to  believe,  to  love,  for  soon,  soon  shall  this  word 
of  compassion  issue  from  His  heart,  u Let  us  go 
again  into  Judea;”  let  us  go  again  into  this  soul, 
which  is  ready  to  sink  down  in  the  contest,  and 
sighs  for  deliverance ; let  us  go  again  into  this 
heart,  which  is  torn  by  suffering  and  anguish. 

But  here  an  objection  occurs  which  will  lead  us 
more  directly  to  the  subject  of  our  meditation  this 
day.  Scarcely  had  Jesus  uttered  these  words, 
“ Let  us  go  again  into  Judea,”  when  a voice  ex- 
claims, u Master,  the  Jews  of  late  sought  to  stone 
Thee  ; and  goest  Thou  thither  again?”  It  is  un- 
necessary to  say  that  it  is  the  disciples  that  have 
spoken.  They  remember  with  trembling,  that  at 
the  last  feast,  the  Jews  took  up  stones  to  stone 
their  Master,  as  St.  John  tells  us  in  the  end  of  the 
preceding  chapter.  It  is  this  anxiety  alone  for 
their  Master  and  for  themselves  that  makes  them 
speak.  They  lose  sight  of  every  thing  else  ; they 
forget  the  family  of  Bethany  in  their  affliction ; 
they  forget,  or  they  have  not  yet  comprehended, 
the  true  end  of  the  divine  mission  of  their  Master, 
who  is  to  die  for  the  salvation  of  His  people. 
Fear  and  selfishness  alone  speak:  u Master,  goest 
Thou  thither  again?” 


108 


MEDITATION  IV. 


Alas ! we  must  not  censure  them  too  severely : 
they  expressed  no  more  than  what  we  ourselves 
would  have  felt  in  their  place.  There  exists  in 
our  heart  a deep-rooted  cowardice  and  selfishness, 
which  makes  everything  disappear  before  our 
own  interests,  makes  us  tremble  at  the  view  of 
sacrifice  and  pain,  as  the  disciples  did  at  the 
remembrance  of  the  stones  which  the  Jews  took 
up  to  stone  their  Master.  A voice  is  lifted  up  in 
our  heart ; it  is  the  echo  of  that  of  the  disciples ; 
“ What ! wilt  thou  again  perform  this  good  work, 
which  cost  thee  so  much  self-denial,  and  sorrow, 
and  fatigue  ? Wilt  thou  rigourously  fulfil,  at  the 
expense  of  thy  comfort,  the  will  of  God,  and  its 
severe  requirements?  What!  wilt  thou  follow 
Jesus,  though  in  doing  so  thou  must  renounce  thy 
tastes,  thy  pleasures,  this  object  of  thy  passion, 
the  world,  thyself?  Wilt  thou  follow  Jesus,  hear 
His  voice  alone,  though  thou  must  bear  thy 
cross  daily,  and  travel  in  a way  so  straight, 
so  thorny,  and  so  difficult?  Wilt  thou  do  the 
will  of  God  in  all  things,  though  thou  must  re- 
nounce thine  own  will,  which  thou  lovest  above 
all  things  ? i Master,  goest  Thou  thither  again  V ” 
Such  are  the  cowardly  insinuations  of  our  car- 
nal and  unbelieving  hearts.  What  will  Jesus 
do?  Will  He  listen  to  the  voice  of  His  disciples? 
Will  He  keep  away  from  Judea?  Ah!  could 
Jesus  ever  have  recoiled  from  the  prospect  of 
sacrifices,  of  conflicts,  of  pain,  of  death,  would 
He  have  quitted  the  abode  of  glory  and  happi- 
ness, to  descend  into  the  abyss  of  our  misery? 


THE  HEROISM  OF  JESUS. 


109 


Would  His  eye  have  ever  looked  forward  to  the 
hill  of  Golgotha?  In  returning  into  Judea,  He 
did  not  merely  go  to  Bethany,  to  accomplish,  in 
the  midst  of  those  whom  He  loved,  a work  of  His 
omnipotence  and  love,  to  call  Lazarus  out  of  the 
sepulchre,  and  to  restore  him  to  his  sisters,  and 
to  make  consolation  and  joy  take  the  place  of 
grief  and  sorrow  in  their  hearts.  This  would 
have  been  a pleasing  task  to  Him  ; but  in  return- 
ing into  Judea,  Jesus  had  an  infinitely  greater 
and  more  noble  object  in  view ; but  also  an  anti- 
cipation infinitely  sad  and  painful.  He  had 
before  His  eyes  the  principal  end  of  His  divine 
mission ; He  approaches  the  week  of  His  suffer- 
ings. The  last  passover  draws  near  ; the  victim 
of  expiation,  slain  before  the  foundation  of  the 
world,  the  hope  and  expectation  of  ages,  ap- 
proaches the  altar.  Jesus  has  before  His  eyes  a 
sinful  world,  which  He  has  come  to  save — a 
fallen  race,  which  He  would  restore  to  its  prime- 
val destination.  He  sees  eternal  justice  ready  to 
strike  the  guilty ; He  wishes  to  satisfy  it.  He 
sees  a curse  ready  to  fall  upon  the  violators  of 
the  eternal  law  of  order;  He  wishes  to  bear  it 
upon  His  guiltless  head.  He  sees  a hell ; He 
wishes  to  extinguish  its  flames.  He  sees  an 
eternal  happiness ; He  wishes  to  procure  it  for 
us.  He  sees  a God  of  infinite  love ; He  wishes 
to  make  us  the  objects  of  that  love. 

Such  is  the  object  which  Jesus  contemplates 
at  the  termination  of  His  career ; and  His  ardent 
love  is  impatient  to  accomplish  it.  And  yet  Ho 
10 


110 


MEDITATION  IV. 


knows  that  He  can  only  attain  it  through  igno- 
miny and  pain.  When  He  says,  “ Let  us  go 
again  into  Judea,”  He  knows  that  He  advances 
towards  sufferings  and  death.  Already  has  He 
predicted  to  His  disciples  what  is  about  to  happen 
to  Him ; already  they  have  a fearful  intimation 
of  it.  Jesus  does  not  wish  to  grieve  nor  dis- 
courage them  by  telling  them  more  plainly  of  it. 
Full  of  a calm  and  unshaken  resolution,  He  pro- 
ceeds alone  to  the  end  which  He  has  in  view — 
the  redemption  of  a sinful  world.  He  sees  be- 
fore Him  reproach,  cruel  sufferings,  an  ignomin- 
ious death.  He  sees  before  Him  the  contest 
which  is  to  end  only  with  the  last  breath  of  His 
life  exhausted  through  grief,  and  with  the  last 
drop  of  the  guiltless  blood  which  flows  in  His  veins. 
He  sees  near  Him  the  disciple  who  is  to  betray 
Him;  He  sees  at  a distance  the  crowds  of  an 
enraged  people,  whom  His  love  would  save  ; He 
hears  the  cries  of  their  hatred,  u Crucify  Him ! 
Crucify  Him !”  He  sees  Calvary,  which  He  is 
about  to  tread,  bearing  the  instrument  of  His 
death  and  of  our  salvation.  He  sees  the  das- 
tardly flight  of  those  whom  He  loves.  He  sees 
the  dark  hours  of  a long  agony  ; He  sees  death 
and  the  grave.  He  still  has  it  in  His  power  to 
put  away  from  Him  the  bitter  cup : He  has  it  in 
His  power  to  retrace  His  steps.  Galilee  and 
Samaria,  whither  He  had  often  retired,  because 
His  hour  was  not  come,  are  still  ready  to  receive 
Him,  and  to  afford  Him  a refuge  from  the  fury 
of  His  enemies.  But  no ; H . hath  said,  with 


THE  HEROISM  OF  JESUS. 


Ill 


the  calmness  and  courage  of  a hero  marching  to 
victory,  u Let  us  go  into  Judea  again  j”  and  He 
returns  into  Judea.  And  when  I consider  that 
the  object  of  Jesus  is  to  save  a guilty  race,  to 
save  the  very  people  who  reject  Him,  the  crimi- 
nals who  put  Him  to  death,  and  that  His  gene- 
rous heart,  burning  with  a love  unknown  on  earth, 
is  impatient  to  accomplish  the  work  of  their  sal- 
vation, I cast  myself  at  the  feet  of  this  Redeem- 
er, and  exclaim,  “ Behold  courage  and  devoted- 
ness ! Behold  a heroism,  before  which  all  human 
actions  that  have  been  honoured  with  this  name 
fade  away,  appear  utterly  worthless,  and  are 
confounded  in  the  vile  dust  of  this  polluted 
earth !” 

O ! immortal  beings^  immortal  sinners  called  to 
glory  ! if  Christ  be  our  Saviour,  if  we  bear  the 
name  of  His  disciples,  shall  we  not  now  awake 
from  our  cowardly  selfishness,  and  follow  the  ex- 
ample of  our  Great  Head  ? Shall  we  continually 
find  in  our  hearts  and  upon  our  lips,  the  miserable 
objections  of  the  disciples'?  Ah!  shall  the  exam- 
ple of  such  love,  such  devotedness  as  we  have 
been  the  objects  of,  allow  our  cold,  freezing 
hearts  to  remain  under  the  influence  of  their 
shameful  egotism,  and  of  their  deplorable  insen- 
sibility ? Why  should  we  shrink  back  with  trerm 
bling  from  that  combat,  that  trial,  and  those  suffer' 
ings,  to  which  our  Divine  Saviour,  who  has  al- 
ready gone  before  us  in  the  way,  call  us  ! Why, 
when  the  will  of  God  is  known  to  us,  when  the 
Lord  has  spoken,  should  we  be  seen  vacillating 


112 


MEDITATION  IV. 


without  courage  at  the  prospect  of  some  painful 
sacrifice  which  we  are  required  to  make  upon  the 
altar  of  Him  whom  we  adore  as  our  Redeemer? 
Ah  ! let  us  remember,  that  He  who  redeemed  us, 
and  whose  we  are,  claims  our  whole  heart,  with- 
out reserve : let  us  remember,  that  if  while  we 
desire  to  follow  Him  we  love  father  or  mother, 
sister  or  brother,  more  than  Him,  we  are  not  wor- 
thy of  Him.  Let  us  remember,  that  His  sove- 
reign will  must  find  our  head  bowed  down  in  the 
dust,  and  our  submissive  heart  ready  to  exclaim, 
u It  is  the  Lord ; let  Him  do  what  seemeth  Him 
good.”  But  let  us  also  remember,  that,  in  tread- 
ing that  path,  we  are  not  alone ; He  who  has  gone 
before  us  never  leaves  us  to  our  own  strength,  or 
rather  to  our  own  weakness,  but  He  guides  and 
supports  us  in  it,  and  leads  us  on  to  victory.  Let 
our  unshaken  confidence  in  Him,  in  His  love,  and 
in  His  power,  be  as  an  anchor  to  our  soul,  both 
sure  and  steadfast;  then  let  the  winds  and  storms 
rise  with  fury : we  may  be  shaken,  but  we  can 
never  be  cast  down. 

But  if  the  heroic  example  of  our  Captain  ap- 
pears too  much  above  us,  if  the  view  of  that  sub- 
lime height  terrifies  us ; if  we  despair  of  being 
able  of  ourselves  to  tread  that  sacred  mountain  in 
His  footsteps ; if  we  find  ourselves  ready  to  bring 
forward  the  objection  of  the  disciples,  let  us  at 
least  hear  the  answer  which  Jesus  condescends  to 
make,  the  encouragement  which  He  deigns  to 
give  them ; and  let  us,  in  dependence  upon  His 
blessing,  receive  instruction. 


THE  TWELVE  HOURS  OF  THE  DAY. 


113 


u Are  there  not  twelve  hours  in  the  day  ? If 
any  man  walk  in  the  day,  he  stumbleth  not,  be- 
cause he  seeth  the  light  of  this  world.  But  if  a 
man  walk  in  the  night,  he  stumbleth,  because 
there  is  no  light  in  him.”  Two  important  lessons 
may  be  drawn  for  our  encouragement  from  these 
words.  <c  Are  there  not  twelve  hours  in  the  day  ?” 
(given  us  by  God  to  accomplish  the  task  assigned 
to  us,)  after  which  u cometh  the  night  when  no 
man  can  work and,  if  a man  u walk  in  the  night 
he  stumbleth,  because  there  is  no  light  in  him.” 
Here  is  the  first  serious  lesson  which  the  words 
of  Jesus  teach  us  ; here  the  first  encouragement 
which  they  afford  us.  And  from  whence,  in  fact, 
arise  that  cowardice,  that  selfishness,  that  fear  of 
sacrifices,  and  of  sufferings,  which  paralyze  our 
energies,  and  render  us  incapable  of  courage,  and 
of  generous  devotion  % It  is  from  this  that  in  pass- 
ing through  life,  we  forget  the  end  of  life.  It  is 
that,  thinking  only  of  ourselves,  and  of  the  interests 
of  the  present  moment,  we  forget  that  we  have  an 
important  task  to  perform,  the  results  of  which, 
happy  or  miserable,  shall  reach  to  all  eternity. 
Twelve  hours  in  the  day  ....  Then,  “ the 
angel  which  I saw  stand  upon  the  sea  and  upon 
the  earth,  lifted  up  his  hand  to  heaven  and  sware 
by  Him  that  liveth  for  ever  and  ever,  who  created 
heaven  and  the  things  that  therein  are,  and  the 
sea,  and  the  things  which  are  therein,  that  there 
should  be  time  no  longer  !”  Tioelve  hours  in  the 
day  ....  Then  u He  that  shall  come  will  come, 
and  will  not  tarry then  a voice  shall  echo  from 
10* 


114 


MEDITATION  IV. 


heaven  to  earth,  and  even  to  the  deep  abyss  of 
hell,  and  shall  surprise  the  ungodly,  as  “ travail 
cometh  upon  a woman  in  labour” — u Give  an  ac- 
count of  thy  stewardship  !”  Twelve  hours  in  the 
day  ! Oh ! the  folly  of  multitudes  of  miserable 
beings,  who,  though  charged  with  an  awful  respon- 
sibility, squander  away  those  hours,  so  few,  and  so 
precious,  in  the  pursuit  of  mere  vanities  ! Shall 
not  the  Pagan  monarch,  who  commanded  his 
slave  to  repeat  to  him  every  morning,  with  a loud 
voice,  u Philip,  remember  that  thou  art  mortal,” 
rise  up  in  judgment  at  the  last  day  against  thou- 
sands who  bear  the  name  of  a crucified  Saviour, 
and  yet  march  towards  the  tomb  as  if  there  were 
no  death,  no  judgment,  no  eternity!  Forgetting 
their  high  destination,  they  follow,  during  the 
u twelve  hours  of  the  day,”  shadows  which  deceive 
them  and  fly  from  them;  a visionary  dream  ab- 
sorbs their  whole  attention  during  those  twelve 
hours  destined  to  labour ; and  if  they  awake  upon 
a dying  bed,  in  the  presence  of  death,  on  the  brink 
of  eternity,  when  u there  is  time  no  longer,”  how 
bitter  is  the  remembrance  of  the  many  hours  of 
youth,  of  riper  age,  of  manhood,  which  have  been 
lost,  miserably  lost. 

Ah ! is  life,  which  twelve  hours  measure,  so 
long  that  we  can  bear  to  squander  away  our  best 
days  in  u sowing  the  wind,  to  reap  the  whirlwind  ?” 
Does  time  not  fly  past  us  with  a sufficient  rapidity  % 
Does  the  hand  which  measures  the  brief  moments 
of  our  life  on  the  dial-plate  of  time  move  so  slowly, 
that  we  must  hasten  its  fatal  progress  by  dissipa- 


THE  TWELVE  HOURS  OF  THE  DAY. 


115 


tion  and  folly?  Is  there  so  little  of  what  is  seri- 
ous connected  with  the  end  of  life,  that  we  would 
sport  in  forgetfulness  with  the  deceitful  passions 
of  the  heart,  or  extinguish,  amid  the  tumult  of  the 
world  and  of  sensual  pleasures,  the  last  rays  of 
the  day  which  is  awarded  to  us  ? Oh  ! how  de- 
plorable is  the  lot  of  the  deluded  mortal  who  has 
never  stopped  in  the  rapid  career  which  he  is 
pursuing,  to  ask  himself  before  God,  “ Why  was  I 
born  ?”  Soon,  like  the  misguided  traveller,  who, 
to  his  amazement,  is  arrested  in  his  progress  by 
the  shore  of  the  boundless  ocean,  he  shall  awake, 
alas ! too  late,  on  the  verge  of  eternity.  He 
shunned  the  light  of  life  during  the  twelve  hours 
of  the  day,  that  he  might  travel  without  remorse 
in  the  dark  road  of  perdition ; he  has  walked  in 
the  night ; he  stumbleth.  Great  God ! into  what 
an  abyss  of  darkness  and  despair  is  he  precipi- 
tated ! 

“ Lord,  teach  us  to  number  our  days,  that  we 
may  apply  our  hearts  unto  wisdom.”  Thus  prayed 
Moses  in  the  wilderness ; and  thus  will  that  man 
pray  who  has  not  forgotten  that  he  is  on  his  way 
to  Canaan  ; that  the  time  is  short ; that  the  sun 
has  begun  to  set ; that  the  night  is  already  spread- 
ing its  veil  of  gloom  ; that  eternity  approaches  ; 
that  the  grave  is  opening.  And  shall  he  who  thus 
prays  still  continue  the  slave  of  selfishness?  shall 
he  at  the  sight  of  his  task,  at  the  prospect  of 
sacrifices,  entrench  himself  like  a coward  behind 
the  objection  of  the  Apostles  ? No : we  trust  not. 
The  one  consideration  which  Jesus  offers  to  His 


116 


MEDITATION  IV. 


disciples,  the  seriousness  of  life,  the  shortness  of 
time,  these  terrible  words,  death,  judgment,  eter- 
nity, which  ring  in  his  ears  with  a voice  of  thun- 
der, will  banish  selfishness  and  fear  from  his 
heart,  and  inspire  him  with  an  energy,  a courage, 
and  an  activity,  which  will  urge  him  to  follow  the 
Captain  of  his  salvation  whom  he  loves. 

But,  is  there  no  happiness  in  following  Him 
who  has  so  beautifully  associated  example  with 
precept  1 His  earthly  life  was  not  of  long  dura- 
tion ; it  was  in  the  flower  of  His  age  that  “ He 
was  taken  from  prison  and  from  judgment,  that 
He  was  cut  off  out  of  the  land  of  the  living,  and 
was  stricken  for  the  transgressions  of  His  people.” 
But  it  is  not  by  the  number  of  years,  but  rather 
by  the  manner  in  which  they  are  employed,  that 
we  should  calculate  the  length  of  our  life  ; the 
longest  life  is  lost  if  we  attain  not  the  end  of  our 
being ; and  if  we  have  attained  it,  an  hour  is 
worth  an  eternity.  According  to  this  computa- 
tion, oh  how  long  did  He  live  who  went  about 
doing  good ! His  life  was  an  uninterrupted  chain 
of  good  works,  works  which  had  for  their  object 
the  glory  of  God  and  the  salvation  of  fallen  man 
whom  He  came  to  redeem.  Every  step  in  His 
divine  life  is  marked  by  some  work  of  tender 
charity ; every  hour  is  adorned  by  some  act  of  de- 
votedness,  proving  the  truth  of  that  declaration 
which  issued  from  the  lips  of  Jesus  Himself : “ My 
meat  is  to  do  the  will  of  Him  that  sent  Me,  and 
to  finish  His  work.”  We  must  repeat  it;  the 
glory  of  His  Father,  was  the  constant  end  of  His 


THE  TWELVE  HOURS  OF  THE  DAY.  117 

life ; the  happiness  of  the  immortal  souls  of  His 
brethren,  was  the  means  which  he  adopted  for  its 
attainment. 

His  days  were  spent  in  instructing  the  ignorant, 
comforting  the  afflicted,  healing  the  sick,  doing 
good  to  all.  His  nights  were  employed  in  soli- 
tude, and  in  prayer  to  His  Father  for  the  same 
beings  to  whom  He  consecrated  His  life.  The 
morning  found  Him  in  the  temple,  preaching  the 
glad  tidings  of  the  kingdom  to  those  who  were 
still  u dwelling  in  darkness  and  in  the  shadow  of 
death.”  After  a day  of  fatigue,  the  evening 
again  found  Him  lending  His  ear  and  opening 
His  compassionate  heart  to  the  complaint  of  the 
poor  and  the  miserable.  Speak,  ye  thousands  of 
suffering  beings  who  were  objects  of  His  glowing 
charity  and  benevolence  ! Speak ; let  your  voice 
traverse  the  intervening  ages,  and  let  it  come  to 
instruct  us  and  make  us  blush  for  our  weakness ; 
when  did  you  see  Him  lose  one,  even  one,  of  the 
twelve  hours  of  the  day?  When  did  you  see 
Him  reject  even  one  among  the  multitudes  that 
came  unto  Him  ? When  did  you  see  Him  send 
away  the  ignorant  without  instruction  : the  afflic- 
ted without  consolation  ; the  soul  oppressed  with 
a sense  of  its  misery,  without  a word  of  pardon, 
peace,  and  love  ; the  sick  without  healing ; the 
needy  without  relief  ? Ah ! you  say,  never, 
never ! An  inimitable  succession  of  acts  of  the 
noblest,  purest,  most  tender  love  was  exibited  be- 
fore your  eyes  from  the  hour  when  a divine  voice 
proclaimed  to  earth,  u This  is  my  beloved  Son, 


118 


MEDITATION  IV. 


hear  Him even  to  that  when  his  expiring  voice 
and  His  triumphant  love  made  earth  ring  with 
that  announcement,  repeated  by  the  celestial  hosts 
throughout  the  whole  extent  of  heaven,  u It  is 
finished 

O my  beloved  friends,  when,  after  contemplat- 
ing the  life  of  our  Saviour,  we  cast  a glance  at 
our  own,  what  a contrast  do  we  find ! What 
worthlessness!  what  avoid!  what  nothingness! 
How  many  hours  lost!  how  many  unprofitable 
days  ! how  many  good  works  neglected ! how  often 
have  we  put  off  till  to-morrow  what  might  have 
been  done  to-day ! How  many  souls  which  we 
might  have  attempted  to  enlighten  have  remained 
in  darkness  ! How  many  afflicted  fellow-creatures 
to  whom  our  languishing  charity  has  offered  no 
consolation!  How  many  poor  with  whom  our 
selfishness  has  not  allowed  us  to  share  our  bread ! 
O my  God ! shall  not  these  rise  up  in  judgment 
against  us  in  the  day  of  great  account?  Is  it  for 
such  a life  that  Thou  hast  given  us  the  twelve 
hours  of  the  day  ? Is  it  for  this  that  Thou  hast 
redeemed  us?  Ah, pardon!  Lord, pardon!  En- 
ter not  into  judgment  with  Thy  servants.  We 
could  not  answer  Thee  to  one  charge  of  a thou- 
sand. 

Meanwhile,  Christ  condescends  to  give  us  also 
another  lesson,  in  the  words  which  we  are  consid- 
ering— ■“  If  any  man  walk  in  the  day,  he  stumble th 
not,  because  he  seeth  the  light  of  this  world.  But 
if  a man  walk  in  the  night,  he  stumbleth,  because 
there  is  no  light  in  him” — words  which  not  merely 


THE  TWELVE  HOURS  OF  THE  DAY.  119 

imply  that  we  ought,  as  we  have  just  said,  faith- 
fully to  employ  the  twelve  hours  of  the  day  for  the 
accomplishment  of  our  task,  because  the  night 
cometh  when  no  man  can  work;  hut  here  Jesus 
evidently  spiritualizes  the  image  which  He  makes 
use  of,  and  intends  to  teach  us  that  we  ought  to 
perform  our  task  by  the  light  of  His  word  and  of 
His  will.  The  conclusion  of  the  passage,  u If  a 
man  walk  in  the  night,  he  stumbleth,  because 
there  is  no  light  in  him,”  leaves  no  doubt  as  to  the 
signification  of  the  words.  Christ  Jesus  Himself 
is  “ the  light  of  the  world.”  “ I,”  saith  He,  u arm 
the  light  of  the  world ; he  that  followeth  Me, 
shall  not  walk  in  darkness.”  All  out  of  Him,  all 
that  is  in  the  world,  all  that  is  in  our  heart,  is  only 
darkness  and  sin.  Alas  ! what  had  been  our  lot, 
had  not  this  u day-spring  from  on  high  visited 
us  ?”  had  not  this  “ day  star  arisen  in  our  hearts?” 
Would  we  have  been  more  happy  because  our 
age  is  entitled  the  age  of  light?  No,  all  that  an 
aspiring  philosophy,  even  the  most  intellectual, 
can  afford  us,  without  the  light  which  shines  in 
the  gospel  of  Christ,  would  be  to  our  souls  but  as 
the  deceitful  glimmerings  which  float  over  the 
sandy  desert,  and  only  delude  the  misguided  tra- 
veller. Human  systems  are  silent  when  I ask 
them,  u What  must  I do  to  be  saved  ?”  When 
my  soul,  penetrated  with  a feeling  of  the  serious- 
ness of  life,  the  importance  of  my  eternal  destiny, 
the  shortness  of  the  twelve  hours  of  the  day,  turns 
anxiously  to  my  fellow-travellers,  and  asks  even 
the  most  enlightened  among  them,  “ Where  are 


120 


MEDITATION  IV. 


we  ? Where  are  we  going  ? What  way  ought  we 
to  take  ?”  they  look  amazed ; no  hand  is  stretched 
forth  to  point  out  to  me  the  road  ; their  light  shines 
not  on  the  verge  of  the  tomb  ; beyond  it  all  is 
darkness  ! I am  still  left  wandering  in  the  de- 
sert; O happiness!  a voice  is  lifted  up;  it  is 
heard  in  the  plains  of  Judea : it  passes  over  inter- 
vening ages ; it  reaches  even  unto  me  ; u I am 
the  way,  the  truth,  and  the  life ; no  man  cometh 
unto  the  Father  but  by  Me.”  Happy  he  who  has 
followed  this  Guide  ! Happy  he  who  has  walked 
in  His  light ! In  vain  gloomy  clouds  from  time 
to  time  obscure  the  rays  of  the  Sun  of  Righteous- 
ness; they  disappear ; the  heavens  become  serene, 
and  the  child  of  light  u stumbleth  not,  because  he 
seeth  the  light  of  the  world.” 

He  who  has  any  experience  of  the  Christian  life, 
can  tell  what  anxiety,  what  anguish  he  feels,  when 
he  knows  not  the  will  of  God  in  reference  to  the 
way  in  which  he  ought  to  act,  the  road  which  he 
ought  to  take,  when  many  open  before  him,  and 
when  some  degree  of  darkness  encompasses  his 
soul.  Desirous  to  fulfil  his  duty,  and  to  employ  in 
the  most  useful  manner  the  twelve  hours  of  the 
day,  he  casts  himself  at  the  feet  of  Him  who  is 
the  light ; he  studies  His  word ; he  prays,  “ Lord, 
what  wilt  Thou  have  me  to  do  ?”  And  if  a ray 
of  divine  light  penetrates  into  his  soul,  if  he  is  in- 
structed on  the  part  which  he  ought  to  choose, 
what  courage,  what  strength,  what  an  energy 
does  he  derive  from  the  assurance  that  he  is  do- 
ing the  will  of  his  God ! He  is  following  his  Mas- 


THE  TWELVE  HOURS  OF  THE  DAY.  121 

ter ; what  then  can  stop  his  course  or  abate  his 
courage?  What  could  have  withheld  Jesus  from 
going  into  Judea?  He  had  before  Him  a family 
to  console,  a world  to  save,  and  in  that,  the  will 
of  His  Father  that  sent  Him.  Ah ! it  is  this  as- 
surance that  has  caused  martyrs  to  embrace  the 
stake  or  to  mount  the  scaffold  ! This  assurance, 
when  it  becomes  a living  principle  in  our  soul, 
will  make  us  surmount  all  obstacles,  provided  it 
be  our  sincere  desire  to  fulfil  the  will  of  God,  and 
our  soul  acknowledge  and  adore  His  sovereignty. 

But  if  you  determine  to  walk  on  still  in  dark- 
ness, in  your  own  ways,  in  your  own  wisdom,  and 
independently  of  the  supreme  will  of  God,  what 
can  you  expect  from  your  own  efforts,  your  own 
courage,  and  your  best  resolutions  ? u If  any  man 
walk  in  the  night,  he  stumbleth,  because  there  is 
no  light  in  him.”  Oh ! why  are  there  so  many 
unhappy  beings  who  love  darkness  rather  than 
light?  Why  do  we  see  them  in  their  folly  plung- 
ing deeper  into  the  darkness,  whenever  a ray  of 
light  shines  into  their  conscience  ? However  de- 
plorable their  folly,  there  is  nothing  in  it  which 
ought  to  surprise  us ; the  Lord  Himself  has  given 
us  in  His  word,  an  explanation  of  this  mystery  of 
iniquity,  “ Their  deeds  are  evil.”  They  shun  the 
light  of  truth,  as  their  chief  enemy.  Shall  they 
always  be  able  to  shun  it  ? No : the  twelve  hours 
have  passed  away  unprofitably ; “ the  light  of  this 
world”  has  disappeared  beneath  the  horizon  ; the 
dark  valley  of  the  shadow  of  death  presents  itself 
to  the  view  of  the  wretched  being  who  has  fled 
11 


122 


MEDITATION  IV. 


the  light  j what  gleam  of  brightness  shall  guide 
his  tottering  footsteps  ? What  strength  shall  sup- 
port him?  And  while  the  last  spark  of  life  is  ex- 
piring in  his  heart,  undeceived,  alas!  too  late, 
what  voice  shall  speak  consolation  and  peace  to 
his  soul?  He  has  shunned  the  light.  O God! 
what  a night  envelops  his  soul ! The  Bible  calls 
ihat  night,  u outer  darkness,  where  there  is  weep- 
ing, and  wailing,  and  gnashing  of  teeth.”  O,  un- 
happy mortal ! if  upon  thy  death  bed  there  yet 
remain  to  thee  a breath  of  life,  a sigh  which  thou 
canst  breathe  into  the  bosom  of  thy  God,  hasten, 
lift  up  thy  dying  voice  to  Jesus  ; say,  like  the 
thief  upon  the  cross,  “ Lord,  remember  me,  when 
Thou  comest  into  Thy  kingdom!”  Perhaps  a 
last  plank  of  safety  may  be  offered  to  thee  in  the 
shipwreck  of  thy  life ; perhaps  a last  ray  of  hea- 
ven’s light  may  break  into  thy  troubled  soul,  and 
make  hope  revive. 

And  let  us,  immortal  and  accountable  beings, 
for  whom  the  twelfth  hour  of  the  day  has  not  yet 
tolled,  who  still  may  “ walk  in  the  light,”  oh  let 
us,  strong  in  the  strength  of  God,  having  our  eyes 
fixed  upon  the  Author  and  Finisher  of  our  faith, 
from  whom  come  pardon  and  life,  u and  laying 
aside  every  weight,  and  the  sin  which  so  easily 
besets  us,  run  the  race  which  is  set  before  us.” 
And  that  we  may  be  enabled  to  imitate  our  Mas- 
ter in  His  courage  and  devotedness,  while  looking 
to  His  example  let  us  also  write  upon  our  hearts 
the  two  great  lessons  which  He  presents  to  our 
consideration,  as  well  as  to  that  of  His  disciples — 


THE  TWELVE  HOURS  OF  THE  DAY.  123 


the  importance  of  life , which  He  calls  u the  twelve 
hours  of  the  dayf  and  the  necessity  of  fulfilling  our 
duty  by  the  light  of  the  sovereign  will  of  our  God. 
And  then  we  shall  see  the  strength  of  God  made 
perfect  in  our  weakness ; we  shall  see  selfishness 
giving  way  to  devotedness,  that  we  may  follow 
the  Lamb  whithersoever  He  goeth : a new  love 
will  take  possession  of  our  soul,  and  give  us  a 
powerful  support.  In  fine,  we  shall  see  the  fulfil- 
ment of  this  gracious  promise  of  the  Lord,  u I will 
cause  thee  to  ride  on  the  high  places  of  the  earth 
lt  Therefore  the  redeemed  of  the  Lord  shall  re- 
turn, and  come  with  singing  unto  Zion,  and  ever- 
lasting joy  shall  be  upon  their  heads;  they  shall 
obtain  gladness  and  joy,  and  sorrow  and  mourn- 
ing shall  flee  away.” 


g6  , 

-'T 

f? TL i : . m 

v.  44-  'f' " “ 7 " 7. 

i-nx  k-  K *4  i 

i,  • 

/a — 

■ Cfe.vU*  T\rJL.  • ••••**' 

74~ 


. v h ‘ Vl  ‘ *- 


u / 


MEDITATION  Y. 


“ OUR  FRIEND  LAZARUS  SLEEPETH.” 


John  xi.  11. 

w These  things  said  He : and  after  that  He  saith  unto  them,  Our 
friend  Lazarus  sleepeth ; but  I go,  that  I may  awake  him  out  of 
sleep.” 

It  was  not  a system  of  morality,  nor  of  philo- 
sophy, that  Jesus  came  to  communicate  to  this 
world.  It  was  something  widely  different  that 
man  had  need  of.  A transgressor  of  the  law  of 
his  God,  he  is  not  only  the  object  of  the  divine 
indignation  and  wrath,  but  he  has  also  become 
the  miserable  slave  of  corruption  and  sin,  and  that 
sin  produces  in  time,  as  well  as  in  eternity,  the 
bitterest  fruits.  In  this  state,  while  eternal  misery 
is  allotted  to  his  soul  as  its  final  portion,  a gloomy 
abode  of  dissolution,  amid  the  ruins  of  death,  is 
assigned  to  his  mortal  body  as  its  last  dwelling- 
place.  Yes,  death;  that  unfathomable  abyss,  that 
enigma  which  baffles  all  philosophy — death,  which 
an  inspired  writer  calls  “ the  king  of  terrors  ” — 
death,  preceded  by  agonies  and  sufferings,  takes 
possession  of  one  part  of  this  sinful  being,  and  ad- 


OUR  FRIEND  LAZARUS  SLEEPETH. 


125 


monishes  him  that  that  which  is  immortal  in  him 
must  appear  before  the  tribunal  of  a righteous 
Judge. 

Now  the  doctrine  of  Jesus,  to  which  He  has 
given  the  title  of  11  glad  tidings,”  not  merely  pro- 
claims pardon  to  him  whom  it  addresses ; not 
merely  cancels  the  sentence  of  punishment  de- 
manded by  a violated  law ; but  even  mitigates 
and  divests  of  their  terrors  the  most  formidable 
and  bitter  consequences  of  sin  in  time.  The  Gos- 
pel, in  proclaiming  pardon  to  the  guilty,  in  break- 
ing with  power  the  ignominious  chains  of  his  sla- 
very, deprives  death  of  its  sting,  the  tomb  of  its 
darkness,  the  grave  of  its  victory.  The  Redeemer 
thus  leads  him,  whom  He  has  rescued,  to  the  lofty 
heights  of  liberty,  from  whence  he  can  look  down 
in  triumph  on  the  scene  of  desolation  and  ruin, 
where  sin  commits  its  fearful  ravages,  and  where 
formerly  he  had  cried,  u O wretched  man  that  I 
am,  who  shall  deliver  me  from  the  body  of  this 
death?”  And  from  this  lofty  eminence  the  re- 
deemed of  Christ,  triumphant  and  yet  humbled, 
begin  this  song  of  victory,  “ We  are  more  than 
conquerors  through  Him  that  loved  us.”  It  is 
thus  that  Jesus  would  have  us  contemplate  life 
and  death ; and  it  is  for  this  reason,  that  in  telling 
His  disciples  that  he  whom  He  calls  His  friend 
had  ceased  to  live  upon  this  earth ; He  does  not 
speak  of  death,  or  of  destruction,  or  of  the  king 
of  terrors,  although  that  friend  of  Jesus,  like  all 
other  men,  had  gone  down  into  the  grave.  No  ; 
it  is  a rest  which  succeeds  labour,  a sleep  which 
11* 


126 


MEDITATION  V. 


follows  fatigue ; “ Our  friend  Lazarus  sleepeth ; 
but  I go,  that  I may  awake  him  out  of  sleep.” 

O Jesus ! Prince  of  Life  ! Sovereign  Ruler  of 
all  things ! come  while  we  meditate  upon  the 
words  of  eternal  life  which  Thou  hast  brought  us 
from  heaven,  come  and  speak  also  to  our  souls,  of 
rest,  and  peace,  and  victory ! Raise  up  our  minds 
above  time,  above  this  life  of  misery,  above  death, 
above  the  grave  ! Enable  us  to  follow  Thee  to 
those  sublime  heights  whither  Thou  hast  directed 
our  eternal  hopes  ! Break  the  chains  that  still 
bind  us  to  earth,  to  corruption,  and  to  death,  and 
give  us  fully  to  enjoy  the  glorious  liberty  of  the 
children  of  God. 

Jesus  had  silenced,  by  a very  serious  reproof, 
the  objection  which  His  disciples  had  made  to  His 
going  into  Judea.  He  might  have  answered 
them  at  once,  “ Lazarus  is  dead,  and  I go  to  bring 
relief  to  his  afflicted  sisters”  But  no  ; He  wishes 
to  prepare  them  for  this  afflicting  intelligence; 
He  wishes  even  to  communicate  it  to  them  in 
terms  that  might  sweeten  all  its  bitterness  ; “ Our 
friend  Lazarus  sleepeth  ;”  and  then,  as  if  He  had 
already  said  too  much  for  the  heart  of  His  disci- 
ples, who  also  loved  Lazarus,  He  hastens  to  add, 
as  it  were  to  place  the  remedy  beside  the  evil,  the 
consolation  beside  the  trial,  “But  I go,  that  I may 
awake  him  out  of  sleep.”  As  Jesus  knew  all 
that  had  passed  at  Bethany,  without  receiving  any 
further  intelligence ; as  He  had  seen  the  whole 
progress  of  the  disease  of  Lazarus,  and  all  the 
affliction  of  his  sisters,  He  could  have  healed  him 


OUR  FRIEND  LAZARUS  SLEEPETH. 


127 


of  his  malady  ; or  supposing  him  to  have  died. 
He  could  have  restored  him  to  life  again  at  a dis- 
tance as  well  as  at  hand,  by  pronouncing  one  word 
of  that  power  which  was  given  Him  in  heaven 
and  in  earth.  But  let  us  not  forget  that  this  sick- 
ness was  u for  the  glory  of  God,  and  that  the  Son 
of  God  might  be  glorified.”  Jesus  rejoices  for 
His  disciples’  sake,  that  He  was  not  there ; He 
turns  towards  Judea;  and  there,  on  the  verge  of 
the  tomb,  must  all  Israel,  and  all  future  genera- 
tions, admire  the  power  of  the  Redeemer  of  the 
world,  u But  I go,  that  I may  awake  him  out  of 
sleep.”  Happy  the  disciples  of  such  a Master  ! 
Happy  they  who  were  witnesses  of  his  power ! 
still  happier  they  who  know,  by  their  own  experi- 
ence, that  His  love  is  in  nothing  inferior  to  His 
power ! 

But  who  can  sufficiently  feel,  or  appreciate  in  a 
suitable  manner,  the  happiness  of  the  man  whom 
Jesus  calls  His  friend  ? He  who  u made  the 
world,”  He  who  “upholdeth  all  things  by  the 
word  of  His  power,”  the  Lord  of  glory  gives  to  a 
worm  of  the  earth,  a sinner,  the  title  of  friend  ! 
A poor  mortal,  one  of  those  who  are  called  the 
great  ones  of  this  world,  though  they  be  but  dust 
and  ashes,  would  not  deign  to  give  that  title  to  a 
fellow-man,  if  he  were  in  the  least  his  inferior, 
yet  he  whom  angels  worship  gives  it  to  Lazarus ! 
Alas ! a miserable,  sinful  being,  filled  with  a sense 
of  his  own  nothingness  before  the  66  God-man,”  he 
would  never  have  dared  to  assume  such  a title  to 
himself;  but  Jesus  gave  it  to  him ; Jesus  carried  His 


128 


MEDITATION  V. 


condescension,  or  rather  His  love,  beyond  all  his 
expectations;  Jesus  called  him  His  friend.  How 
precious,  how  encouraging,  is  this  name  in  the 
heart  and  in  the  mouth  of  the  Redeemer  of  this 
world ! His  heart,  as  well  as  His  lips,  pronounced 
it;  for  He  whose  name  is  the  “ True”  knows  not, 
or  scorns  the  deceitful  language  of  a hypocritical 
world,  which  has  ever  the  expressions  of  the  noblest 
sentiments  upon  its  lips,  while  its  selfish  heart 
remains  a stranger  to  devotedness  and  love.  It 
is  too  well  known  what  value  the  title  of  friend 
has  in  the  world  ; it  makes  a part  of  the  dialect  of 
fashion  ; it  is  given  to  every  body ; it  is  used  as  a 
mask  which  is  worn  as  long  as  it  serves  men’s 
interests,  and  then  is  thrown  aside  when  the  wind 
of  circumstances  has  changed  its  direction.  Where 
are  those  friends  that  can  pardon  a fault  in  their 
friend?  Where  are  those  who  will  acknowledge 
a friend  in  adversity  ? This,  though  a trite  ob- 
servation, is  one  that  cannot  be  too  frequently 
repeated,  to  the  shame  of  every  man  who  has  not 
learned  friendship  in  the  school  of  Christ.  We 
see  around  the  man  who  is  basking  in  prosperity, 
and  loaded  with  riches  and  honours,  a crowd  of  those 
pretended  friends,  who  have  always  the  name  up- 
on their  lips.  A few  days  have  sufficed  to  plunge 
this  man,  thus  flattered  while  at  the  summit  of 
opulence  and  power,  into  the  depth  of  misery.  In- 
stead of  occupying  an  honourable  place,  instead  of 
being  sought  after  in  the  society  of  the  great,  he 
suffers  perhaps  in  an  humble  dwelling,  laid  upon  a 
bed  of  pain,  deprived  of  every  thing  that  could 


OUR  FRIEND  LAZARUS  SLEEPETH. 


129 


sweeten  the  bitterness  of  his  situation.  Where, 
now,  are  those  false  and  cruel  parasites,  who  lately 
surrounded  him  and  loaded  him  with  hypocritical 
demonstrations  of  their  attachment?  I see  none 
of  them  around  him.  He  is  poor ; this  is  a suffi- 
cient reason  for  their  being  ashamed  to  own  him 
as  their  friend ; he  is  unfortunate,  this  is  his  crime. 

Oh  ye,  whose  hearts  have  been  lacerated  by  a 
sad  experience  of  the  instability  of  human  affec- 
tions, and  of  the  cruelty  of  your  fellow-men  ! ye 
suffering  and  unhappy  beings,  whom  a proud 
world  knows  not  and  rejects,  come  to  Jesus,  He 
will  be  your  friend  ! Expect  not  from  men  the 
consolation  and  peace  which  you  long  after.  He 
who  trusts  in  the  arm  of  flesh,  rests  upon  a broken 
reed,  u whereon,  if  a man  lean,  it  will  go  into  his 
hand  and  pierce  it.”  What  will  you  find  in  hu- 
man affections  that  can  fill  the  void  of  your  soul, 
answer  a single  sigh  of  your  heart,  dry  a single 
tear?  Ah!  if  hitherto  you  have  not  dared  to  call 
Jesus  your  friend , see,  He  Himself  anticipates 
you ; He  Himself  gives  you  that  title,  so  dear  to 
an  affectionate  heart,  and  with  that  title  He  also 
gives  you  all  the  privileges  of  a friend.  Let  not 
the  feeling  of  your  unworthiness,  of  your  sins,  of 
your  frailty,  terrify  you,  or  drive  you  away  from 
Him ! “ He  came  to  seek  and  to  save  that  which 
was  lost.”  He  was  not  offended  at  being  called 
u the  friend  of  publicans  and  sinners.”  Neither 
let  your  poverty,  your  nakedness,  the  meanness  of 
your  condition,  affright  you.  He  it  is  “ who, 
though  He  was  rich,  yet  for  your  sakes  became 

* 


130 


MEDITATION  V, 


poor,  that  ye  through  His  poverty  might  be 
rich.” 

Unlike  your  worldly  patrons,  who  call  them- 
selves friends,  but  whom  you  cannot  approach 
without  trembling,  amid  the  display  of  luxury, 
magnificence,  and  pride,  with  which  they  are 
surrounded,  Jesus,  who  is  willing  to  be  your 
powerful  friend,  was  born  in  a manger;  a few 
poor  fishermen,  from  the  borders  of  the  lake  of 
Gennesaret,  composed  His  entire  retinue : the 

sick,  whom  He  healed;  the  poor,  whom  He 
relieved ; the  unhappy,  whom  He  comforted, 
were  His  whole  society.  Unlike,  too,  the  worldly 
friends,  who  love  only  as  long  as  they  find  it  their 
interest  or  their  pleasure,  Jesus  is  always  the 
same,  always  ready  to  bless.  His  love  requires 
nothing  of  you  but  your  heart;  He  only  wishes 
to  give,  never  to  receive.  The  more  unhappy 
and  suffering,  the  more  humble  and  contrite  you 
are,  the  more  will  He  be  pleased  to  call  you 
friends.  In  His  love  all  is  gratuitous,  all  is  free? 
all  is  gift.  Again  I repeat  it,  come  to  Jesus ; 
open  your  heart  to  Him,  call  Him  your  friend ; 
He  Himself  invites  you  to  do  so  ; He  Himself 
urges  you  to  come  and  draw  out  of  the  pure  and 
inexhaustible  source  which  He  has  opened  in  His 
infinite  love.  u Ho,  every  one  that  thirsteth, 
come  ye  to  the  waters !”  u Come  unto  Me,  all  ye 
that  labour  and  are  heavy  laden,  and  I will  give 
you  rest,  and  ye  shall  find  rest  unto  your  souls.” 

tl  Our  friend  Lazarus  sleepeth.”  Jesus  does 
not  say,  my  friend ; He  does  not  wish  to  exclude 


OUR  FRIEND  LAZARUS  SLEEPETH.  131 

His  disciples  from  that  sacred  friendship ; they 
also  love  Lazarus.  He  who  is  the  friend  of  Jesus, 
is  also  the  friend  of  all  those  whom  He  loves. 
That  maxim  of  the  world,  then,  is  false,  selfish, 
and  I had  almost  said,  insulting  to  the  human 
heart,  u that  a man  can  have  but  one  real  friend.” 
It  shows  more  than  any  thing  we  could  say,  what 
friendship  is  in  the  estimation  of  the  world,  and 
what  are  all  attachments  of  which  the  love  of 
Jesus  does  not  form  the  bond.  Far  from  us  be 
that  selfishness  of  a narrow  heart.  If  Jesus  be 
our  friend,  all  those  whom  He  loves  are  our  real 
friends.  “ See  how  these  Christians  love  one 
another,”  exclaimed  the  astonished  Pagans,  when 
they  beheld  the  spectacle,  unknown  before  to  the 
world,  which  the  members  of  the  primitive  Church 
presented  to  their  view.  Their  is  an  invisible  but 
powerful  chain,  uniting  in  Jesus  all  those  who 
have  in  their  heart  a spark  of  love  for  Him.  All 
the  people  of  Christ,  from  Abel  to  the  last  be- 
liever that  shall  be  found  in  this  world,  from 
those  new  brethren  who  in  distant  heathen  lands 
surrender  their  hearts  to  Jesus,  even  to  those  re- 
deemed ones  around  us  whom  we  love,  and  to  those 
who,  having  reached  perfection,  offer  up  their 
prayers  at  the  foot  of  the  throne  of  God,  for  their 
companions  in  salvation,  still  fighting  here  below; 
all,  all  form  one  people — the  friends  of  Jesus  ; all 
strive  together,  by  their  prayers,  all  walk  together 
towards  Zion,  towards  u the  general  assembly 
and  church  of  the  first-born,”  towards  the  centre 
of  eternal  love,  which  soon  will  reunite  them  all. 


132 


MEDITATION 


Let  us  hear  the  history  of  David  in  his  trials. 
££  Now  it  came  to  pass  when  David  had  made  an 
end  of  speaking  unto  Saul,  that  the  soul  of  Jon- 
athan was  knit  with  the  soul  of  David,  and 
Jonathan  loved  him  as  his  own  soul.  Then 
Jonathan  and  David  made  a covenant,  because 
he  loved  him  as  his  own  soul.  And  they  kissed 
one  another,  and  wept  one  with  another,  until 
David  exceeded.  And  Jonathan  said  to  David, 
Go  in  peace,  forasmuch  as  we  have  sworn  both 
of  us  in  the  name  of  the  Lord,  saying,  the  Lord 
be  between  me  and  thee,  and  between  my  seed 
and  thy  seed,  for  ever.  If  it  please  my  father  to 
do  thee  evil,  then  will  I show  it  thee,  that  thou 
mayest  go  in  peace,  and  the  Lord  be  with  thee, 
as  he  hath  been  with  my  father.”  (1  Sam.  xviii. 
and  xx.)  Let  us  hear  the  history  of  the  primitive 
Church.  “ And  the  multitude  of  them  that 
believed  were  of  one  heart  and  of  one  soul: 
neither  said  any  of  them,  that  aught  of  the  things 
which  he  possessed  was  his  own ; but  they  had 
all  things  common.”  One  of  the  pillars  of 
that  Church,  the  Apostle  Peter,  is  cast  into  prison 
by  Herod ; the  following  day  he  is  to  be  brought 
forth  to  suffer  the  punishment  which  the  tyrant 
has  decreed ; but  while  Peter  is  kept  in  ’prison, 
£c  prayer  is  made  without  ceasing  of  the  Church 
unto  God  for  him.”  And  a messenger  from  the 
Most  High  breaks  his  chains,  and  gives  him  to 
the  believing  prayers  of  his  brethren  ! The 
Apostle  Paul  is  brought  to  Rome,  as  a prisoner, 
for  the  name  of  Jesus.  After  having  suffered  a 


OUR  FRIEND  LAZARUS  SLEEPETH. 


133 


shipwreck,  which  put  his  life  in  jeopardy,  he 
arrives;  he  is  is  oppressed  with  the  fatigues  of  so 
painful  a voyage,  and  with  the  weight  of  the 
chains  which  he  bears  for  Jesus  his  Saviour. 
“ And  when  the  brethren  heard  of  us,”  says  the 
divine  historian  of  the  Acts,  u they  came  to  meet 
us  as  far  as  Appii  Forum,  and  the  Three  Tav- 
erns: whom  when  Paul  saw”  (though,  perhaps, 
he  was  not  personally  acquainted  with  one  of 
them,)  u he  thanked  God,  and  took  courage.” 

O Christian  traveller,  thou,  who,  perhaps,  under 
the  weight  of  thy  trial,  groanest  by  reason  of  the 
fatigues  of  thine  earthly  pilgrimage,  take  courage 
also,  like  St.  Paul ! Thou  walkest  not  alone  in 
that  path  of  sorrow,  thou  hast  been  preceded  by 
thousands  of  the  friends  of  Jesus  who  are  also  thy 
friends,  and  who,  perhaps,  like  thee,  have  suffered 
on  the  road,  and  have  been  purified  beneath  the 
burning  heat  of  the  day,  that  they  might  be  made 
meet  to  see  the  face  of  Him  who  loved  them  ; and 
thou  art  accompanied  and  followed  by  thousands 
who,  like  thee,  take  up  their  cross  daily,  and  follow 
Jesus.  All  love  thee  ; thou  art  their  friend  and 
their  brother,  if  thou  belongest  by  adoption,  to 
the  family  of  God.  In  the  moment  of  contest, 
when  thou  imagine st  that  thou  art  alone,  aban- 
doned to  thine  own  weakness,  a multitude  of  thy 
brethren  around  thee,  or  in  some  distant  country, 
take  a part  in  thy  sorrows,  send  up  their  prayers 
to  heaven  on  thy  behalf,  and  call  down  consola- 
tion and  assistance  for  thine  afflicted  soul.  O 
Jesus ! what  happiness  it  is  to  be  Thy  friend,  to 
12 


134 


MEDITATION  V. 


have  a part  in  that  kingdom  of  peace  and  love 
which  Thou  has  come  to  establish  upon  earth! 
Thy  kingdom  come  ! 

“ Our  friend  Lazarus  sleepeth .”  Such,  to  the 
friends  of  Jesus,  is  the  termination  of  their  journey  ! 
To  them  it  is  no  longer  that  frightful  death,  with 
its  gloomy  retinue  of  agonies  and  fears  ; it  is  not 
that  u king  of  terrors,”  who  announces  his  ap- 
proach to  the  unpardoned  sinner,  with  the  voice 
of  thunder  echoing  through  the  inmost  recesses  of 
a conscience,  awaking,  alas ! too  late,  to  remorse 
and  despair.  It  is  not  that  gloomy  sepulchre  in 
which  all  the  projects,  the  joys,  and  the  hopes  of 
the  ungodly  are  swallowed  up  for  ever.  It  is  not 
that  dark  and  fearful  eternity,  in  comparison  of 
which,  annihilation  itself,  with  all  its  horrors, 
would  be  desirable.  No,  it  is  a calm  sleep,  suc- 
ceeding the  long  and  painful  watchings  of  life  ; it 
is  the  rest  which  follows  the  fatigues  of  a journey, 
The  friend  of  Jesus  sleeps  ; he  does  not  die.  u She 
is  not  dead,”  said  Jesus,  on  entering  a house  where 
the  pious  inmates  were  weeping  for  the  departure  of 
an  only  daughter,  “ She  is  not  dead,  but  sleepeth  !” 
— sweet  figure,  with  which  Jesus,  after  having 
destroyed  the  sting,  envelops  the  terrors  of  death. 
Like  the  infant  that  reposes  with  confidence  in  its 
mother’s  bosom,  the  friend  of  Jesus  sleeps  in  the 
arms  of  a tender  and  merciful  Father,  until  at  the 
sound  of  the  last  trumpet,  calling  him  to  the  life 
of  heaven,  he  awakes  on  the  morning  of  that  eter- 
nal day  of  happiness  which  Jesus  has  procured  for 
him. 


JUII  FRIEND  LAZARUS  SLEEPETH. 


135 


u Our  friend  Lazarus  sleepeth!”  Alas!  the 
earthly  pilgrimage  of  the  friend  of  Jesus  may  not 
have  been  less  painful  than  that  of  other  men. 
Often,  perhaps,  he  may  have  been  on  the  point  of 
straying  into  the  crooked  paths  of  the  world,  or  of 
sinking  under  the  pressure  of  fatigue.  Often  he 
may  have  traversed  thorny  places  which  tore  his 
tottering  feet.  He  may  have  had  to  clamber 
up  many  a lofty  mountain,  to  travel  through  many 
a deep  valley.  His  heaviest  burden,  the  burden 
of  sin  and  corruption,  may  frequently  have  seemed 
ready  to  overwhelm  him,  and  may  have  filled  his 
heart  with  bitterness,  while  he  pursued  his  soli- 
tary way  through  the  dry  places  of  the  wilder- 
ness. Often,  too,  leaning  his  weary  head  upon 
his  hand,  he  may  have  cried,  like  another  travel- 
ler to  the  heavenly  Zion,  u My  tears  have  been 
my  meat  day  and  night.  O my  God  ! my  soul  is 
cast  down  within  me ; deep  calleth  unto  deep  at 
the  noise  of  Thy  waterspouts ; all  Thy  waves 
and  Thy  billows  have  gone  over  me.”  But  at 
the  same  time  he  has  carried  in  his  breast  a hope 
which  maketh  not  ashamed ; he  has  seen  before 
him  a better  country  of  which  he  never  lost  sight 
and  which,  though  it  had  been  forgotten  by  all  the 
world  beside,  would  have  been  the  sole  object  of 
his  wishes. 

Like  Israel,  when  a captive  in  Babylon,  his 
eyes  were  turned  towards  Zion.  u If  I forget  thee, 
O Jerusalem,  let  my  right  hand  forget  her  cun- 
ning ; if  I do  not  remember  thee,  let  my  tongue 
cleave  to  the  roof  of  my  mouth  ; if  I prefer  not 


136 


MEDITATION  V. 


Jerusalem  to  my  chief  joy.”  And  with  this  hope, 
this  friend  of  Jesus,  in  travelling  to  the  heavenly 
Jerusalem,  was  not  alone  abandoned  to  his  own 
weakness.  His  celestial  Friend,  omnipotent, 
though  invisible,  guided  his  footsteps,  filled  his 
heart  with  fresh  courage,  eased  him  of  his  oppres- 
sive burden,  telling  him  with  love,  tl  Son,  be  of 
good  cheer,  thy  sins  are  forgiven  thee  !”  He 
reaches  the  end  of  his  course ; his  last  combat  is 
the  most  painful,  but  he  receives  new  strength  ; 
he  can  repeat  with  the  Psalmist,  to  the  praise  of 
his  Almighty  Redeemer,  “ Though  I walk  through 
the  valley  of  the  shadow  of  death,  I will  fear  no 
evil : for  Thou  art  with  me  ; Thy  rod  and  Thy 
staff  they  comfort  me.”  Night  draws  on,  dark- 
ness surrounds  him,  hut  already  he  perceives  dis- 
tinctly the  dawn  of  a new  day.  At  last  he  reaches 
the  termination  of  his  fatigues  and  labours  ; he 
falls  asleep — when  he  awakes  he  shall  behold 
“ the  new  heavens  and  the  new  earth,  wherein 
dwelleth  righteousness.”  “ And  God  shall  wipe 
away  all  tears  from  his  eyes  ; and  there  shall  be 
no  more  death,  neither  sorrow,  nor  crying,  neither 
shall  there  be  any  more  pain,  for  the  former  things 
have  passed  away.” 

Yes,  u the  former  things  are  passed  away.” 
This  burden  of  an  existence,  which  sin  has 
poisoned  with  its  venom  ; this  chain  of  corruption 
and  mortality,  which  binds  our  soul,  and  prevents 
it  from  taking  its  flight  towards  its  eternal  desti- 
nation, is  for  ever  laid  aside.  There  remains  of 
all  the  evils  of  life  nothing  but  a sweet  remem- 


OUR  FRIEND  LAZARUS  SLEEPETH. 


137 


brance,  the  source  of  eternal  gratitude  for  the 
wisdom  and  love  of  God’s  dealings,  which  now, 
for  the  first  time,  are  fully  understood.  All  the 
rest  has  passed  away  like  the  painful  visions  of 
the  night  when  one  awakes  in  the  morning  of  a 
beautiful  day.  All  is  for  ever  lost  in  the  element 
of  God’s  eternal  love,  u in  whose  presence  there 
is  fulness  of  joy.”  Oh  ! to  Him  who  “ has  over- 
come for  us,”  to  the  Lamb  which  was  slain,  and 
which  hath  redeemed  us  out  of  every  nation,  and 
kindred,  and  people,  be  honour,  and  glory,  and 
praise,  for  ever  and  ever!  Yes,  Jesus,  glory  to 
Thee ! glory  to  Thee  ! because  Thou  hast  im- 
parted to  our  hearts  such  glorious  hopes  ! because 
at  Thy  word  the  lamentations  of  the  unhappy  are 
changed  into  songs  of  thanksgiving ! because  at 
Thy  presence  the  terrors  of  the  grave  are  changed 
into  a feeling  of  ineffable  and  eternal  felicity. 

My  beloved  friends,  I would  have  wished  to 
terminate  this  meditation  here.  But  (shall  I say 
it  ?)  an  involuntary  feeling  of  fear  passes  painfully 
across  my  mind  amid  the  pleasing  thoughts  which 
have  just  been  occupying  us.  I fear  lest  these 
eternal  realities,  of  which  Jesus  Himself  speaks  to 
us  in  our  beautiful  text,  may  be  to  many  of  you 
but  the  dream  of  an  imagination,  which  loves  to 
walk  in  smiling  fields,  or,  in  other  words,  nothing 
but  religious  poetry.  I fear  lest,  though  your  soul 
be  not  entirely  insensible  to  the  voice  of  the 
Saviour,  you  should  confine  yourselves  merely  to 
a barren  admiration  of  the  doctrine  which  He  has 
communicated  to  mankind.  In  a word,  I fear, 
12* 


138 


MEDITATION. 


lest  your  heart  should  remain  unchanged,  far  off 
from  God,  destitute  of  His  love.  Ah  ! If  it  he  so 
with  any  among  you,  we  must  conclude  that  you 
are  not  the  friends  of  Jesus.  Strangers  to  the  life 
of  God,  and  to  the  regeneration  of  the  Holy  Spirit, 
Jesus  could  not  say  of  you,  after  death,  “ Our 
friend  sleepeth  /”  Y our  end  would  not  be  a sleep ; 
it  would  be  death,  the  destruction  of  this  mortal 
body,  followed  by  what  the  Bible  calls  “ the  second 
death.”  Oh!  while  Jesus  yet  comes  to  you  as  a 
friend  and  Saviour,  not  as  a judge,  hasten  to  be- 
lieve in  His  word,  His  promises,  His  love  ! To- 
morrow, perhaps,  you  may  no  longer  be  able  to 
do  it.  “ Now  is  the  accepted  time,  now  is  the 
day  of  salvation.”  If  Jesus  be  your  Saviour  during 
life,  He  will  be  your  friend  in  the  hour  of  death. 
God  grant  that  you  may  have  such  a friend  ! God 
grant  that  the  dear  objects  of  your  affection,  who 
shall  weep  your  departure,  may  be  able  to  write 
upon  your  tomb  in  the  name  of  Jesus,  and  look- 
ing forward  with  joy  to  His  second  and  glorious 
appearing  : “Our  friend  Lazarus  sleepeth ; but  I 
go,  that  I may  awake  him  out  of  sleep.” 


MEDITATION  VI. 


THE  FEAR  OF  DEATH.— DISTASTE  FOR  LIFE. 


John  xi.  12 — 16. 

* Then  said  His  disciples,  Lord,  if  he  sleep,  he  shall  do  well.  How* 
beit  Jesus  spake  of  his  death : but  they  thought  that  He  had  spo- 
ken of  taking  of  rest  in  sleep.  Then  said  Jesus  unto  them  plainly, 
Lazarus  is  dead.  And  1 am  glad  for  your  sakes  that  I was  not 
there,  to  the  intent  ye  may  believe ; nevertheless,  let  us  go  unto 
him.  Then  said  Thomas,  which  is  called  Didymus,  unto  his  fellow- 
disciples,  Let  us  also  go,  that  we  may  die  with  him.” 

There  is,  in  all  the  details  of  the  history  which 
we  have  been  for  some  time  considering,  some- 
thing touching,  which  it  is  easier  to  feel  than  to 
express.  Every  word  that  Jesus  utters  awakens 
in  the  soul  a feeling  as  delicate  as  it  is  deep,  which 
delightfully  moves  it,  and  constrains  us  to  say, 
u Never  man  spake  like  this  man.”  And  we  are 
compelled  to  add,  u Never  historian  described  like 
the  Apostle  John.”  Jesus,  driven  by  persecution 
beyond  Jordan,  receives  the  sad  intelligence  that 
Lazarus,  whom  He  loves,  is  sick.  There  is  some- 
thing peculiarly  distressing  in  hearing  of  the  sick- 
ness or  sufferings  of  those  whom  we  love,  when 
we  are  absent  from  them.  Jesus  also  would  ap- 


140 


MEDITATION  VI. 


pear  to  have  experienced  this  feeling  of  our  hu- 
man nature ; He  hastens  to  silence  the  apprehen- 
sions of  His  disciples,  and  of  the  messengers  whom 
the  sisters  of  Lazarus  had  sent.  u This  sickness,” 
said  He,  u is  not  unto  death,  but  for  the  glory  of 
God.”  He  wishes  to  go  back  to  Judea,  and  bring 
to  the  objects  of  His  affection,  the  aid  of  His  om- 
nipotence and  love.  His  disciples  remind  Him  of 
the  hatred  of  the  Jews,  and  of  the  danger  of  ex- 
posing Himself  again  to  those  who  had  lately 
sought  to  stone  Him.  Jesus  graciously  encour- 
ages them,  by  the  solemn  consideration  of  the 
shortness  of  time,  those  “ twelve  hours  of  the  day,” 
which  fly  past  with  such  rapidity:  we  must  walk 
in  the  light ; u He  that  walketh  in  the  night  stum- 
ble th.”  And  the  better  still  to  persuade  them  that 
He  must  go  into  Judea,  He  tells  them  that  Laza- 
rus has  sunk  under  his  painful  malady : that  his 
eyes  are  closed  to  the  light.  But  in  telling  them, 
instead  of  using  language  which  would  recall  to 
their  minds  the  melancholy  thought  of  separation, 
of  death,  and  of  the  grave,  He  clothes  this  sad  in- 
telligence with  the  most  pleasing  of  images,  as 
we  have  seen  in  our  last  meditation.  “ Our  friend 
Lazarus,”  saith  He,  “ sleepeth.”  And  as  if  He 
feared  lest  the  words  which  He  had  spoken  should 
have  grieved  the  hearts  of  His  disciples,  who  loved 
Lazarus,  He  hastens  affectionately  to  add,  u But 
I go  to  awake  him  out  of  sleep.”  His  disciples, 
however,  understood  Him  not:  they  imagine,  as 
our  text  tells  us,  that  He  speaks  of  a natural  sleep, 
and  they  cherish  the  hope  of  a speedy  recovery. 


THE  FEAR  OF  DEATH. 


141 


11  Lord,”  say  they,  “if  he  sleep,  he  shall  do  well.” 
It  now  becomes  necessary  for  Jesus  to  undeceive 
them,  and  to  communicate  to  them  the  melancholy 
news ; but  scarcely  have  the  words,  “ Lazarus  is 
dead,”  escaped  His  lips,  when  He  hastens  to  add, 
with  a soothing  calmness,  “ I am  glad,  for  your 
sakes,  that  I was  not  there,  to  the  intent  ye  may 
believe  ; nevertheless,  let  us  go  unto  him.”  What 
language  ! What  love  ! What  a kind  Master ! 
Lord,  teach  us  to  feel ; above  all  things,  teach  us 
to  love,  that  we  may  be  able  to  comprehend  the 
ineffable  consolation  of  the  words  which  proceed 
out  of  Thy  mouth ! 

Yet,  notwithstanding  this  love  of  Jesus,  not- 
withstanding the  tender  care  which  He  takes  to 
instruct  and  encourage  His  disciples,  we  find  in 
them  nothing  but  ignorance  and  weakness  ; so 
true  is  it  that  “ the  natural  man  receiveth  not  the 
things  of  the  Spirit  of  God,”  so  difficult  is  it  for 
him  to  rise  above  this  earth ! The  expression  of 
the  disciples,  “ If  he  sleep,  he  shall  do  well,”  tes- 
tifies the  affectionate  interest  which  they  took  in 
Lazarus.  Doubtless  they  gladly  indulge  in  the 
thought  that  he  shall  soon  see  the  termination  of 
his  sufferings,  since,  from  the  words  of  Jesus, 
which  indeed  they  misunderstood,  they  imagine 
that  he  enjoys  a restoring  sleep.  But  also,  in 
what  a light  do  these  words  exhibit  those  men, 
who  so  seldom  were  able  to  rise  so  as  to  compre- 
hend their  Master’s  thoughts,  and  who  so  fre- 
quently interpreted,  in  a gross  and  carnal  manner, 
what  He  spoke  with  such  delicacy  and  love,  that 


142 


MEDITATION  VI. 


He  might  not  wound  their  hearts ! It  was,  per- 
haps, one  of  the  greatest  trials  of  the  life  of  Jesus 
— a trial  which  He  experienced  every  day — that 
He  enjoyed  no  other  society  than  that  of  men 
whose  gross  and  ignorant  minds  continually  re- 
verted to  the  earth  (notwithstanding  His  efforts  to 
instruct  them,)  and  who  gave  Him  no  compensa- 
tion for  His  labours.  But  yet,  He  had  chosen 
them  as  u vessels  of  mercy,’7  and  He  who  con- 
sented to  stoop  so  low  that  He  had  not  a place 
where  to  lay  His  head,  humbled  Himself  also,  so 
that  He  had  not  a heart  on  which  to  repose  His 
heart. 

What  a lesson  to  us  is  this  self-denial  of  Jesus, 
this  patience  with  men,  who,  though  they  had  fol- 
lowed Him,  and  heard  His  instructions,  for  more 
than  three  years,  yet  found  it  difficult  to  seize  His 
simplest  thoughts.  What  do  we  poor  and  miser- 
able creatures  feel,  when  those  around  us  are  in- 
capable of  understanding  us  ? What  do  we  feel 
when  we  imagine  that  we  are  not  understood  even 
by  our  nearest  relations,  by  members  of  our  fam- 
ilies, or  by  those  whom  we  love  ? Alas ! often 
impatience,  always  grief,  seldom  sufficient  love,  to 
endeavour,  like  Jesus,  to  make  ourselves  under- 
stood in  another  manner,  to  bring  ourselves  down 
to  the  comprehension  of  others,  to  make  them  feel 
that  we  love  them,  and  that  their  heart,  at  least, 
can  understand  us,  if  their  intellect  does  not. 
What  grievous  heart  burnings,  what  bitter  dissen- 
sions, what  animosity,  perhaps,  and  hatred,  would 
be  spared  to  the  world,  if  we  acted  towards  out 


THE  FEAR  OF  DEATH. 


143 


relatives  as  Jesus  did  towards  His  disciples! 
How  different  from  what  they  are  would  they  be, 
who,  by  their  calling  or  their  influence,  have  the 
charge  of  instructing  others,  did  they  conform  to 
the  example  of  that  Divine  Teacher!  In  what- 
ever point  of  view  we  contemplate  His  character, 
it  is  calculated  to  cover  us  with  humiliation  and 
shame,  “ To  us,  O Lord,  belongeth  confusion  of 
face.” 

But  there  is  a still  more  important  lesson  to  be 
drawn  from  the  words  of  the  disciples.  They  had 
lately  opposed  our  Lord’s  intention  of  going  into 
Judea,  and  that  because  they  had  already  a vague 
and  painful  presentiment  of  the  sufferings  and 
death  which  there  awaited  Him,  and  to  which, 
perhaps,  they  themselves  might  be  exposed.  Je- 
sus had  previously  given  them  intimation  of  these 
things  ; and  this  same  thought,  this  same  feary 
gleams  through  their  last  words:  “ If  he  sleep  he 
shall  do  well,”  and  if  he  “ do  well,”  they  seem  to 
say  to  Jesus,  “ Why  go  into  Judea?  Why  go  and 
expose  Thyself  to  the  hatred  of  the  Jews,  who  so 
short  a time  ago  sought  to  stone  Thee  ?”  Thus 
the  serious  lesson  which  Jesus  gave  them  upon  the 
necessity  of  courageously  employing  the  u twelve 
hours  of  the  day  ” without  shrinking  back  from 
sacrifices,  pain,  or  even  death,  had  no  effect  upon 
their  hearts,  “slow”  as  they  were  “to  believe.” 
We  find  them  again  with  the  same  fears  and  the 
same  weaknesses.  They  see  before  them  sacrifi- 
ces, pain,  and  perhaps  death  with  all  its  terrors. 
This  is  sufficient  to  prostrate  their  courage,  to 


144 


MEDITATION  VI. 


weigh  down  their  hearts,  and  to  render  them  in- 
capable of  energy  and  devotedness.  Ah!  how 
clearly  do  we  recognise  the  work  of  sin  in  that 
death  which  inspires  us  with  so  much  dread,  be- 
cause darkness,  and  pain,  and  destruction  march 
before  it ! Yes,  it  is  sin  that  has  impressed  upon 
death  that  image  of  fearfulness  and  terror ; it  is 
sin  that  has  engraven  in  such  sombre  characters 
upon  his  livid  brow,  u The  wages  of  sin  is  death.” 
But  how  weak  mast  faith  have  been  in  the 
heart  of  the  disciples,  since  they  were  the  slaves 
of  such  a fear,  though  led  on  by  the  Prince  of 
Life,  who  has  power  over  death  and  the  grave  ; 
who  is  u the  resurrection  and  the  life  !”  What! 
their  thoughts  could  not  rise  above  the  earth, 
above  life  and  death,  and  yet  He  who  guides,  en- 
courages, consoles  them,  is  that  Divine  Saviour, 
to  whom  Ci  all  power  is  given  both  in  heaven  and 
in  earth,”  and  who  hath  deprived  death  of  its 
sting,  the  grave  of  its  victory,  eternity  of  its  ter- 
rors. Their  terror-stricken  soul  is  inaccessible  to 
His  consolation,  because  their  thoughts  are  no 
longer  concentrated  in  His  instructions.  From  the 
time  that  Jesus  crossed  the  Jordan  to  return  into 
Judea,  their  heart  is  filled  with  fear,  and  perhaps 
with  deep  regret,  at  seeing  Him  go  forward  in  the 
face. of  sufferings  and  death.  Hitherto  they  had 
hoped  to  see  His  mission  upon  earth  terminate  in 
a triumphant  manner  in  the  eyes  of  men,  and 
they  had  calculated  upon  participating  in  His  glo- 
ry. They  are  ready  again  to  cry  like  Peter,  when 
he  heard  his  Master  predict  His  sufferings  and 


TIIE  FEAR  OF  DEATH. 


145 


death,  (C  Be  it  far  from  Thee,  Lord : this  shall  not 
be  unto  Thee  !”  Their  dream  of  an  earthly  king- 
dom, to  be  founded  by  Jesus,  has  vanished,  and 
with  it  their  most  brilliant  hopes.  Their  fear  of 
suffering  and  death  prevents  them  from  entering 
into  the  real  meaning  of  the  words  of  Jesus;  they 
are  altogether  engaged  with  other  thoughts ; the 
word  of  the  Lord  can  only  be  understood  in  the 
calm  of  meditation,  of  confidence,  and  of  faith. 

Alas ! here  again  we  have  no  right  to  blame 
the  disciples ; They  are  but  too  faithful  interpre- 
ters of  what  passes  within  ourselves.  Do  we  not 
continually  feel  in  our  own  hearts  the  weaknesses 
and  corruptions  which  Jesus  had  to  combat  in  his 
disciples  ? How  often  has  the  anticipation  of  some 
trial  or  suffering  made  our  soul  shudder  so  that 
we  have  become  deaf  to  the  most  powerful  words 
of  the  Lord,  and  inaccessible  to  his  most  ineffa- 
ble consolations?  This  is,  perhaps,  the  most 
dangerous  quicksand  which  the  Christian  has  to 
fear  in  his  temptations.  Instead  of  bowing  down 
to  the  dust  in  adoration,  under  the  hand  of  Him 
that  smites  us,  and  inquiring,  with  the  submission 
of  a dutiful  child,  u Lord,  what  wilt  thou  have  me 
to  do  ?”  we  weary  and  perplex  ourselves  beyond 
measure  ; our  inflexible  heart  rebounds  under  the 
strokes  which  are  inflicted  upon  it ; and  amid 
those  tumultuous  emotions,  how  can  we  hear  that 
voice  which  addresses  us  as  dear  children,  “My 
son,  despise  not  thou  the  chastening  of  the  Lord, 
nor  faint  when  thou  art  rebuked  of  Him?”  The 
same  causes,  unbelief  and  distrust,  which  fill  the 
13 


146 


MEDITATION  VI. 


soul  with  trouble  in  trials,  fill  it  with  terror  and 
anguish  at  the  approach  of  death.  O my  breth- 
ren, were  an  angel  of  God  to  come  down  this 
moment  into  this  assembly,  and  to  announce  to  you, 
on  the  part  of  the  Most  High,  that  this  day  should 
be  your  last,  that  to-morrow  your  eyes  should  no 
more  open  to  behold  the  light,  that  your  body 
should  be  a lifeless  corpse,  that  your  soul  should 
have  passed  into  eternity  ; — I ask  you,  what  would 
you  feel  ? Would  you  not  feel  anguish  and  terror, 
regret  and  fear,  alternately  agitating  your  breasts  ? 
Probably  most  of  you,  in  the  agony  of  your  heart, 
answer,  Yes.  what  then  must  you  conclude? 
Alas  that  your  faith  is  still  without  power,  your 
love  cold  and  lifeless ; that  the  Divine  Saviour 
whom  you  profess  to  love,  and  whom  you  come  to 
worship  in  His  house,  is  not  every  thing  to  you ; 
that  the  earth  has  attractions  for  you  more  power- 
ful than  His  love  ; That  you  have  not  yet  “ pas- 
sed from  death  unto  life,”  and  that  the  Spirit  of 
adoption  has  not  yet  taught  you  to  cry,  “ Abba, 
Father.” 

Ah ! if  you  were  disciples  of  Christ ; if  you  had 
found  in  Jesus  a Saviour  for  your  soul ; if  He  had 
revealed  to  yourUill  fearful  heart  the  awful  mys- 
tery of  life  and  death  ; if  you  felt  that  you  were 
redeemed  by  His  blood  from  all  your  sins  and 
from  the  bondage  of  sin  ; if  you  could  see  in  that 
eternity,  the  very  name  of  which  affrights  you,  an 
eternity  of  happiness,  because  an  eternity  of  love, 
in  the  presence  of  Him  who  hath  so  loved  you; 
what  would  you  have  to  fear?  Does  the  unhap- 


THE  FEAR  OF  HEATH. 


147 


py  exile,  who  has  groaned  for  years  in  a land  of 
banishment,  from  whence  he  has  often  looked  with 
sighs  towards  his  native  shores,  where  the  objects 
of  his  tenderest  affections  dwell,  fear  to  behold  the 
arrival  of  the  moment  when  he  shall  he  allowed 
to  pass  over  the  distance  which  separates  him  from 
all  that  is  dear  to  him,  and  enter  once  more  into 
the  house  of  a beloved  parent,  there  to  press  to  his 
heart  palpitating  with  joy,  those  whose  absence 
has  made  him  shed  so  many  tears'?  And  would 
you,  u strangers  and  pilgrims”  upon  earth,  fear  to 
cross  the  barrier  which  separates  time  from  eter- 
nity ? Would  you  fear  to  behold  in  a better  country 
that  tender  Heavenly  Father,  who  so  loved  you, 
— that  merciful  Saviour,  so  worthy  of  all  your  af- 
fection, who  redeemed  you  with  the  price  of  His 
blood  ; who  was  pleased  to  become  your  brother, 
your  friend,  your  sacrifice  ? Would  you  fear  to 
enter  into  that  place  where  all  who  had  a heart 
to  love  the  same  Divine  Saviour  shall  meet  to- 
gether ; and  where  those  who  were  partakers  of 
the  like  precious  faith,  and  shared  with  you  in 
your  combats,  your  hopes  and  fears,  in  this  world, 
shall  taste  with  you  the  delights  of  the  same  love 
throughout  eternity?  Would  you  fear  to  lay  aside 
the  chains  of  corruption  which  you  still  painfully 
drag  after  you,  to  be  put  in  full  possession  of  the 
glorious  liberty  of  the  children  of  God,  in  that  land 
of  everlasting  rest,  where  there  is  no  more  pain, 
nor  sorrow,  nor  separation,  nor  death,  because 
there  is  no  more  sin?  No,  no!  Christ,  Christ  is 
my  life,  and  death  to  me  is  gain. 


148 


MEDITATION  VI. 


The  disciples  understood  not  Jesus:  He  must 
therefore  speak  to  them  with  still  more  patience, 
still  more  plainness  ; he  must  tell  them  why  He 
wishes  to  return  into  Judea,  notwithstanding  their 
fears.  44  Therefore,  said  Jesus  unto  them  plainly, 
Lazarus  is  dead  !”  At  these  words  the  heart  of 
the  disciples,  already  dejected,  is  overwhelmed 
with  sorrow.  That  word,  death,  which  Jesus 
pronounced  unwillingly  j these  gloomy  ideas  of 
separation,  the  grave,  and  dissolution,  present 
themselves  to  their  minds,  and  fill  them  with  the 
deepest  affliction.  Lazarus,  whom  they  loved, 
the  friend  of  Jesus  and  their  friend,  is  no  more  ! 
They  shall  no  more  go  to  receive,  under  his  hos- 
pitable roof,  the  entertainment  of  his  cordial 
friendship!  His  house  shall  no  longer  be  an 
asylum  for  them  and  their  Master  ! They  shall 
no  more  retire  with  Jesus  to  Bethany,  to  avoid  the 
persecution  of  His  enemies ! All  these  melan- 
choly reflections  rush  at  once  upon  the  mind  of 
the  disciples.  And  you,  my  friends,  who,  like  the 
disciples,  have  seen  some  beloved  Lazarus,  some 
friend  or  relative,  to  whom  your  soul  was  closely 
united,  die  and  go  down  to  the  grave, — you  know 
with  what  grief  such  thoughts  have  filled  your 
hearts : you  know  what  an  immense  void,  what  a 
solitary  desert,  such  a bereavement  has  left  within 
you : you  know  with  what  eagerness  your  soul 
would  have  followed,  into  another  world,  the  be- 
loved being  whom  death  had  transported  thither, 
when  you  have  felt  that  involuntary  shudder 
which  has  crept  over  you,  at  the  thought  of  a 


THE  FEAR  OF  DEATH. 


149 


separation  without  return  upon  earth.  Well,  then, 
disciples  of  Jesus,  you  who  weep  over  Lazarus, 
hear  your  Master,  hear  the  Prince  of  Life  speak- 
ing of  death,  and  rejoice  with  Him,  or,  at  least, 
take  courage : “ I am  glad,”  says  Jesus,  “ for  your 
sakes,  that  I was  not  there,  to  the  intent  ye  may 
believe.”  What  a way  to  give  comfort,  my  breth- 
ren ! “ I am  glad !”  and  that  in  speaking  of  the 

death  of  one  whom  He  loved!  Will  not  those 
who,  in  their  trials,  look  for  succour  from  the  mis- 
erable comforters  of  the  world,  regard  such  a 
word  of  consolation  as  a bitter  and  cruel  irony? 
But  how  often,  when  some  poor  mortal,  ignorant 
of  God’s  dealings  with  him,  is  weeping  and 
mourning  over  the  afflictive  events  of  this  life, 
which  he  cannot  understand,  does  Jesus,  who 
watches  over  His  child,  whom  He  desires  to  save, 
say  with  love,  “ I am  glad,  for  your  sake :”  while 
the  angels  of  God,  with  whom  “there  is  joy”  for 
“one  sinner”  saved  through  the  fire  of  trial,  re- 
peat, through  the  wide  extent  of  heaven,  the 
words  of  Jesus,  “ I am  glad.” 

“ I am  glad,  for  your  sakes,  that  I was  not 
there,  to  the  intent  ye  may  believe.”  Jesus,  in- 
deed, might  have  been  there  ; He  might  imme- 
diately have  returned  with  His  disciples  to  Be- 
thany, surrounded  with  them  the  bed  of  suffer- 
ing on  which  Lazarus  lay,  and  restored  him  to 
health,  by  pronouncing  over  him  one  word  of  His 
power.  But  no  ; this  was  not  enough  for  the 
faith  of  His  disciples.  Or  again,  having  gone 
there  with  them,  He  might  have  permitted  Laza- 
13* 


150 


MEDITATION  VI. 


rus  to  become  the  prey  of  death  before  them;  He 
might  have  allowed  them  to  witness  that  scene  of 
grief,  and  to  have  the  sad  consolation  of  accom- 
panying their  friend  to  the  grave,  from  whence 
He  was  going  to  recall  him.  But  no  : Jesus  u was 
glad  that  He  was  not  there  He  was  glad  that 
He  had  spared  those  whom  He  loved  these  hours 
of  trial  and  sorrow,  and  that  He  had  not  brought 
His  disciples  to  the  tomb  of  Lazarus,  but  to  be 
witnesses  of  the  most  striking  manifestation  of  His 
power  and  Godhead ; to  see  Lazarus  burst,  at  His 
command,  the  bands  of  the  grave,  to  partake  in 
the  triumph  of  their  Master,  in  the  joy  and  conso- 
lation of  Mary  and  Martha ; and,  in  a word,  to 
acquire  a stronger  faith  than  they  ever  had  before, 
in  Him  who  had  come  from  the  bosom  of  the 
Father,  God  manifest  in  the  flesh,  whom  cc  angels 
worship.5’ 

O happy  disciples  of  so  powerful  and  good  a 
Master, — you  who  have  been  the  objects  of  so 
much  love,  so  much  care,  so  much  tenderness,  lift 
up  your  voice  in  all  ages  and  in  all  climes! 
Come  and  instruct  us,  stir  up  our  souls,  touch  our 
hearts,  teach  us  also  to  love  such  a Saviour,  to 
believe  in  Him  more  than  we  have  done  hitherto, 
and  to  live  and  die  in  His  love ! 

“ Nevertheless,  let  us  go  unto  him,”  adds 
Jesus.  He  seems  to  fear  lest,  while  with  a sacred 
joy  He  comforts  His  disciples,  He  should  appear 
insensible  to  the  afflictions  of  the  family  of  Be- 
thany. And  as  He  embraces  all  His  people  in 
His  loving  heart,  He  urges  on  the  tardy  footsteps 


THE  FEAR  OF  DEATH. 


151 


of  His  disciples,  too  slow  for  His  zeal,  saying  unto 
them,  u Let  us  go  to  him.”  But  how ! Lazarus 
is  dead  ; he  has  been  laid  in  the  sepulchre  ; why 
should  Jesus  and  His  disciples  go  to  him  ? But 
what  does  it  matter?  Is  there  in  heaven  or  in 
earth,  in  life  or  in  death,  any  thing  that  can 
separate  the  believer  from  the  love  of  Christ? 
Shall  the  cold  stone  which  covers  the  tomb  of 
Lazarus,  and  separates  him  from  the  world  of  the 
living,  be  an  obstacle  to  the  burning  love  of  Jesus? 
No ! “ In  all  these  things,”  saith  St.  Paul,  “ we 

are  more  than  conquerors,  through  Him  that 
loved  us !” 

Meanwhile,  Thomas,  one  of  the  disciples,  a 
man  of  a gloomy  and  melancholy  character,  and 
of  a mind  naturally  incredulous,  is  unable  to  taste 
of  the  consolation  which  Jesus  offers  him.  It  is 
not  without  reason  that  the  poet  makes  the  guar- 
dian angel  of  this  disciple  say  of  him,  u His  mind 
unfolds  thought  upon  thought,  until  they  expand 
before  him,  like  a shoreless  ocean,  in  which  be 
would  have  been  overwhelmed  had  not  the  power- 
ful miracles  of  the  Messiah  saved  him.  He  has 
ceased  to  wander  amid  the  labyrinths  of  thought ; 
he  has  come  to  Jesus,  And  yet,”  adds  the  angel, 
“he  would  still  be  the  object  of  my  lively  solici- 
tude, had  not  God,  with  a meditative  mind,  given 
him  also  an  upright  and  a virtuous  heart.”*  Laz- 
arus (thought  he)  has  gone  down  to  the  grave ; 
our  Master  returns  into  Judea,  where  cruel  suffer- 
ings, reproach,  and  death,  await  Him ; after  that, 
* Klopst : Messiah : Can.  iii. 


152 


MEDITATION  VI. 


what  is  life  to  me  ? Why  should  I remain  on 
this  earth  ? What  would  I do  without  Lazarus  ; 
without  my  Master?  This  world  would  be  a 
desert  to  me,  where  I should  meet  with  nothing 
but  the  bitterness  of  separation  and  the  fatigues 
of  warfare.  Let  us  also  go,”  adds  he,  turning 
to  his  fellow-disciples,  u and  die  with  him!” 

Strange  ! In  the  first  part  of  this  discourse  I 
have  combated  the  fear  of  death,  and  now,  at  the 
close  of  it  I am  called  to  combat  the  disgust  of 
life ! So  true  it  is,  that  the  most  opposite  evils 
meet  in  that  inconsistent  creature — man.  Alas! 
there  is  something  but  too  natural  to  man  in  these 
words — this  cry  of  the  soul,  wrung  from  it  by  des- 
pondency. But  it  is  the  expression  of  a feeling 
which  God  disapproves  of,  and  against  which  we 
ought  to  contend.  What ! poor  mortal,  because 
God  hath  made  thee  pass  through  the  furnace  of 
affliction,  because  He  hath  broken  thy  rebellious 
will,  because  He  hath  presented  to  thy  lips  a 
bitter  cup,  is  life  at  thy  disposal  ? Thou  wilt  die  ? 
Because  some  being,  too  dear  to  thee,  and  of 
whom,  perhaps,  thou  hast  made  an  idol,  has  been 
taken  away  from  thee,  life  is  become  a barren 
desert  to  thee ! thou  wilt  die ! Because  thou 
hast  been  subjected  to  afflictions  and  privations, 
because  this  hope  which  from  day  to  day  has  sup- 
ported thy  faith  and  soothed  thy  grief,  seems  to 
have  vanished,  despondency  has  filled  thy  soul ! 
thou  wilt  die ! Because  God  appears  no  longer 
to  answer  thy  prayers  and  supplications,  thou 


DISTASTE  FOR  LIFE.  153 

thinkest  that  thou  hast  nothing  now  left  thee  but 
despair ! thou  wilt  die  ! 

Ah,  deceive  not  yourself!  the  feeling  which  in- 
fluences you  has  nothing  in  common  with  that 
holy  impatience  of  St.  Paul,  to  behold,  face  to  face, 
that  Saviour  for  whom  he  had  suffered  the  loss  of 
all  things,  which  he  felt  when  he  cried,  “ I have 
a desire  to  depart,  and  be  with  Christ.”  No: 
what  you  feel,  amid  the  evils  to  which  the  provi- 
dence of  God  exposes  you,  is  a guilty  rebellion 
against  His  supreme  will.  Your  murmurs,  your 
despondency,  proceed  from  a cowardly  unfaithful- 
ness towards  Him  who  has  promised  that  He  will 
not  suffer  you  to  be  tried  beyond  what  you  are 
able  to  bear.  If  you  loved  the  Lord,  if  His  will 
was  dear  to  you,  if  your  heart  submitted  to  Him 
with  adoration  and  love,  no  feeling  of  this  nature 
could  find  place  in  your  breast,  for  you  would 
know  by  experience  that  u all  things  work  to- 
gether for  good  to  them  that  love  God.”  And  if 
you  love  Him  not,  if  your  soul  has  not  found  in 
Him,  as  a Saviour,  pardon,  reconciliation  with 
God,  and  peace,  what  do  you  expect  in  another 
life,  whither  you  wish  to  go  ? What  do  you  ex- 
pect in  eternity  ? Why  will  you  hasten,  before 
the  time,  to  the  awful  scenes  of  the  last  day? 
Why  do  you  wish  to  appear  at  the  bar  of  the  eter- 
nal Judge?  Why  do  you  wish  to  die?  Are  you 
ready  to  appear  before  the  holy  God?  Are  you 
prepared  to  give  an  awful  account  of  all  the  ac- 
tions, words,  and  thoughts  of  a life  defiled  by  sin? 


154 


MEDITATION  VI. 


Go  to  Christ  as  a Saviour,  and  live  until  He  calls 
you  Himself,  to  appear  before  Him  as  your  Judge. 

And  even  if  you  have  nothing  to  fear  in  eter- 
nity, if  you  know  by  the  testimony  of  the  word  of 
God,  and  by  that  of  the  Holy  Spirit  in  your  heart, 
that  Jesus  has  saved  you,  that  He  died  for  your 
sins,  that  His  blood  has  washed  away  your  defile- 
ment, that  He  has  reconciled  you  to  God,  why 
would  you,  by  presumptuous  wishes,  hasten  the 
termination  of  your  period  of  trial  ? Why  would 
you  lay  aside,  before  your  time,  the  burden  of  suf- 
ferings which  has  been  laid  upon  you?  Why 
would  you  anticipate  the  will  of  God?  Why 
would  you  wish  to  die  ? Is  there  nothing  more 
for  you  to  do  in  this  world  ? Are  there  about  you 
no  more  poor  to  relieve,  no  more  miserable  to  com- 
fort, no  more  ignorant  to  instruct?  No;  do  you 
say,  my  situation  is  such  that  I am  useful  to  no 
one,  and  this  afflicts  me  even  more  than  my  own 
sufferings.  I can  only  groan  under  the  weight  of 
my  sin  and  my  unprofitableness.  Ah!  my  be- 
loved brother,  have  you,  then,  forgotten  that  you 
are  in  the  school  of  the  Spirit  of  God,  who  aims 
at  enlarging  and  purifying  the  faculties  of  your 
soul,  in  order  to  render  it  capable,  continually  more 
capable,  of  enjoying  the  delights  of  infinite  love, 
which  shall  constitute  in  another  world  the  ele- 
ment of  our  being  ? Y es,  in  edifying  those  around 
you,  by  your  resignation,  your  patience  in  suffer- 
ing, your  submission  to  the  will  of  the  kindest  of 
fathers,  you  will  enter  into  the  views  of  God  who 
seeks  to  accomplish  in  you  that  prayer  which  St. 


DISTASTE  FOR  LIFE. 


155 


Paul  offered  up  for  his  Thessalonian  brethren — 
“ The  very  God  of  peace  sanctify  you  wholly  ; and 
I pray  God  your  whole  spirit  and  soul  and  body 
be  preserved  blameless  unto  the  coming  of  our 
Lord  Jesus  Christ.  Faithful  is  He  that  calleth 
you,  who  also  will  do  it.”  (1  Thess.  v.  23.) 

That  day  of  Christ,  that  day  appointed  by  the 
wisdom  and  love  of  our  God,  shall  soon  come  to 
each  of  us,  and  then,  whatever  be  our  character, 
whatever  degree  of  sanctification  and  of  love  we 
have  attained,  oh ! how  shall  we  be  ashamed  of 
our  lukewarmness,  our  want  of  courage  in  suffer- 
ing and  in  self-denial,  our  want  of  zeal  in  the  ser- 
vice of  so  good  a Master,  our  want  of  love  for  so 
gracious  a Saviour. 

O,  our  God,  give  us  more  faith,  more  confi- 
dence, more  love  ! Give  us  grace  to  employ  more 
faithfully  these  short  moments  of  trial ! May  our 
souls  live  to  praise  Thee  ! to  nraise  Thee  in  time ! 
to  praise  Thee  in  eternity ! 

L JL  A-tX  * -ou  i * y ■**.  ’ 


MEDITATION  VII. 


THE  FOUR  DAYS  OF  TRIAL.— THE  FIRST 
CONSOLATIONS. 


John  xi.  17 — 23. 

“ Then  when  Jesus  came.  He  found  that  he  had  lain  in  the  grave 
four  days  already.  Now  Bethany  was  nigh  unto  Jerusalem,  about 
fifteen  furlongs  off:  and  many  of  the  Jews  came  to  Martha  and 
Mary,  to  comfort  them  concerning  their  brother.  Then  Martha,  as 
soon  as  she  heard  that  Jesus  was  coming,  went  and  met  Him  : but 
Mary  sat  still  in  the  house.  Then  said  Martha  unto  Jesus,  Lord,  if 
Thou  hadst  been  here,  my  brother  had  not  died.  But  I know,  that 
even  now,  whatsoever  Thou  wilt  ask  of  God,  God  will  give  it 
Thee.  Jesus  saith  unto  her,  Thy  brother  shall  rise  again.” 


In  our  preceding  meditation,  we  left  Jesus  on 
His  way  to  Bethany  with  His  disciples,  to  whom 
He  gives  serious  and  salutary  instruction  in  refe- 
rence to  what  He  is  going  to  do.  The  period  of 
trial  is  about  to  terminate  to  Martha  and  Mary, 
who  for  a long  time  have  been  walking  in  a dark 
path,  amid  affliction  and  grief,  looking  for  consola- 
tion in  vain,  and  unable  to  comprehend  the  con- 
duct of  their  Divine  Friend.  He  comes  to  them 
at  length ; He  comes  to  speak  to  them  of  faith, 
of  consolation,  of  eternal  life.  Thus  the  Evan- 
gelist brings  us  back  again  to  the  family  of  Be* 


THE  FOUR  DAYS  OF  TRIAL.  157 

thany,  and  he  informs  us  of  what  had  passed 
there  since  his  Master  had  received  the  message 
from  the  sisters  of  Lazarus,  “ Lord,  behold,  he 
whom  Thou  lovest  is  sick.”  Let  us,  then,  hear 
our  historian  ; let  us  follow  Jesus  to  Bethany  ; and 
in  considering  the  affliction  of  the  sisters  of  Laza- 
rus, the  consolation  which  the  Jews  offer  them, 
and  the  comfort  which  Jesus  gives  them,  may  we 
learn  to  seek  peace  and  happiness  where  alone 
they  can  be  found. 

When  Jesus  arrived,  He  found  that  Lazarus 
had  already  lain  four  days  in  the  grave.  We  must 
here  suppose  that  Lazarus  died  the  same  day  that 
his  sisters  sent  to  Jesus:  and  as  Jesus  u abode  two 
days  still”  in  the  Perea,  which  was  a day’s  jour- 
ney from  Bethany,  He  only  arrived  the  fourth  day 
after  the  death  of  Lazarus,  who,  according  to  the 
usage  of  the  Jews  in  his  time,  had  been  commit- 
ted to  the  tomb  immediately  after  his  death. 

He  fell  asleep  in  the  faith  of  his  fathers.  He 
closed  his  eyes  upon  the  scenes  of  this  life  of  sin, 
in  the  firm  expectation  of  opening  them  one  day 
to  behold  the  glorious  scenes  of  eternity.  Like 
Simeon,  he  could  say,  in  leaving  all  that  was  dear 
to  him  on  earth,  u Lord,  now  lettest  thou  thy  ser- 
vant depart  in  peace : for  mine  eyes  have  seen 
Thy  salvation.”  He  had  entered  the  haven  where 
he  had  cast  the  anchor  of  his  hope  : but,  alas  ! his 
sisters  whom  he  loved  remain  after  him,  and 
still  have  to  buffet  the  waves  and  the  storm.  St. 
John  does  not  say  any  thing  of  their  conflicts  or 
tT  eir  grief,  but  our  hearts  sympathizing  with  them 


158 


MEDITATION  VII. 


can  tell  us  what  they  felt  during  those  four  days 
of  grief  and  suffering.  Their  brother,  their  friend, 
the  companion  and  support  of  their  earthly  exis- 
tence, has  ceased  to  live.  All  their  affection  for 
him  has  not  been  able  to  snatch  him  from  the  cold 
embrace  of  death.  They  have  received  his  last 
look,  his  last  farewell,  his  last  sigh.  There  re- 
mains to  them,  of  that  beloved  brother,  nothing 
but  a remembrance,  a regret,  his  vacant  place  in 
their  dwelling.  Already  his  mortal  remains  have 
been  committed  to  the  grave  ; already  he  has  be- 
come the  prey  of  corruption.  Oh ! bitter  fruits 
of  sin,  which  hath  committed  such  ravages  in  the 
garden  of  the  Lord  ! An  immense  void  is  felt  in 
the  abode  of  Bethany,  and  in  the  heart  of  the  two 
afflicted  sisters.  The  silence  of  death,  interrupted 
only  by  their  sobs,  prevails  where  lately  the  sweet 
effusions  of  a pure  affection  were  heard.  All  is 
changed  ; domestic  happiness  has  forsaken  them, 
and  left  them  nothing  but  tears.  u A voice  said, 
Cry.  And  he  said,  What  shall  I cry?  All  flesh 
is  as  grass,  and  the  goodliness  thereof  as  the  flower 
of  the  field.  The  grass  withereth,  the  flower 
fadeth  ; because  the  Spirit  of  the  Lord  bloweth 
upon  it !” 

Brothers  and  sisters,  parents  and  friends ! you 
who  have  around  you  those  that  are  dear  to  you  ; 
love  them,  but  beware  that  you  repose  not  upon 
their  frail  head  your  hopes  of  happiness  ! Love 
them  for  heaven,  not  for  earth!  Love  them 
"or  God,  not  for  yourselves!  Hear  the  lesson 
>f  this  disciple  of  love,  who  has  preserved  to  us 


THE  FOUR  DAYS  OF  TRIAL. 


159 


the  history  upon  which  we  are  meditating,  and 
who,  after  many  years’  experience  of  life,  after 
having  grown  old  in  the  exercise  of  that  love 
which  he  recommends  to  us  in  every  page  of  his  / 
writings,  inscribes,  with  a hand  enfeebled  by  years, 
those  solemn  words,  a Little  children,  keep  your- 
selves from  idols  !” 

Meanwhile,  these  four  long  days  have  passed 
away,  and  Jesus  arrives  not  at  Bethany.  Jesus, 
who  alone  could  bring  succour  to  the  weeping  sis- 
ters ; Jesus,  whose  assistance  they  had  besought; 
Jesus,  who  never  remained  deaf  to  the  complaints 
of  any  suffering  creature  : Jesus  comes  not ! What 
will  become  of  the  faith  and  confidence  of  the  two 
sisters?  What  can  they  expect  now?  A single 
word  of  the  Saviour  might  have  put  an  end  to 
their  affliction  ; they  are  aware  of  this ; they  know 
His  omnipotence.  And  yet  He  has  given  them 
only  an  obscure  answer  which  they  are  no  longer 
able  to  comprehend : u This  sickness  is  not  unto 
death,  but  for  the  glory  of  God !”  And  their  bro- 
ther has  now  been  four  days  in  the  grave,  and  his 
body  has  already  fallen  to  corruption. 

O my  beloved  brethren,  you  who  from  a mind 
naturally  incredulous,  and  a heart  easiiy  discou- 
raged, feel  nothing  but  distrust,  weakness,  and 
despondency,  in  such  moments  of  trial,  learn  from 
Martha  and  Mary  to  know  the  wrays  of  the  Lord, 
which  are  often  obscure.  From  Abraham,  and 
from  all  the  children  of  God  who  have  obtained 
the  crown  of  victory  only  after  scenes  of  conflict, 
learn  “ to  hope  against  hope  !”  Though  your 


160 


MEDITATION  VII. 


heart  be  destitute  of  confidence,  and  your  soul  like 
a dry  and  barren  wilderness ; though  your  faith 
be  not  triumphant,  and  your  hopes  be  no  longer 
able  to  realize  a better  country  j though  the  word 
of  God  no  longer  speak  to  your  heart,  and  prayer 
be  no  longer  a source  of  living  water  to  you,  while 
at  the  same  time  you  know  that  there  is  no  other 
remedy  for  your  evils;  though  all  your  remaining 
strength  be  scarcely  sufficient  to  make  you  to 
feel  your  corruptions  and  mourn  over  them  ; yea, 
though  your  eye  see  nothing  around  you  but  a 
dark  abyss — oh ! tremble  not  at  the  sight  of  that 
abyss  ; — there,  even  there,  shall  there  arise  in  your 
heart  a faith  which  shall  not  be  moved ; there  the 
bonds  of  your  communion  with  God  shall  become 
so  strong  that  nothing  shall  be  able  to  break  them. 
Jesus  is  there  ; He  comes.  It  is  His  powerful 
hand  that  has  placed  you  in  that  abyss ; and  when 
you  shall  have  learned  there  to  renounce  all  trust 
in  yourselves,  in  your  own  strength,  and  in  your 
own  merits,  and  to  expect  all  from  Him,  all  from 
His  faithfulness,  all  from  His  love,  that  same 
powerful  hand  will  draw  you  out  and  place  you 
upon  the  lofty  heights  of  faith,  from  whence  you 
shall  praise  Him  for  your  sufferings  which  have 
taught  you  so  many  profitable  lessons.  The  sis- 
ters of  Lazarus  shall  learn  the  language  of  praise 
and  thanksgiving,  after  they  have  been  taught  to 
humble  themselves  under  the  hand  of  the  Lord. 

Meanwhile,  Martha  and  Mary,  during  these 
four  days  of  severe  trial,  wanted  not  what  the 
world  calls  consolation.  “Now  Bethany  was 


THE  FOUR  DAYS  OF  TRIAL. 


161 


nigh  unto  Jerusalem,  about  fifteen  furlongs  off,” 
that  is,  about  two  miles.  “ A nd  many  of  the  J ews 
came  to  Martha  and  Mary  to  comfort  them  con- 
cerning their  brother.”  It  was  the  custom  among 
the  Jews,  as  soon  as  death  had  brought  mourning 
into  any  family,  for  the  friends  of  the  afflicted  par- 
ties to  come  in  great  numbers  and  weep  with 
those  whom  death  had  just  deprived  of  a relative. 
This,  indeed,  would  have  been  a beautiful  custom 
had  it  been  practised  in  the  spirit  of  Him  who 
iC  comforts  them  that  mourn;”  but,  alas!  with 
man  all  things,  even  mourning  and  tears,  degen- 
erate into  lifeless,  I had  almost  said  hypocritical 
forms.  The  Jews,  on  such  occasions,  being  as- 
sembled at  the  house  of  the  deceased,  instead  of 
seeking,  in  meditation  and  prayer,  that  Spirit 
which  is  called  the  Comforter , made  the  air  re- 
sound with  mournful  cries  and  deafening  lamen- 
tations. And  if  the  person  whom  they  mourned 
had  been  an  object  of  peculiar  affection  to  his 
family,  if  his  death  was  a painful  bereavement  to 
them,  their  lamentations  assumed  a character  of 
frantic  violence.  They  tore  their  hair,  rent  their 
garments,  covered  themselves  with  sackcloth  and 
ashes,  uttering  at  the  same  time,  piercing  cries, 
which  were  redoubled  in  proportion  as  they  saw 
the  relatives  of  the  dead  giving  way  to  their  grief. 
In  some  cases,  also,  to  increase  the  sadness  of 
these  gloomy  solemnities,  women,  whose  trade  it 
was  to  weep  and  make  lamentations  over  the 
dead,  were  paid  to  offer  this  strange  kind  of  conso- 
lation to  the  relatives  or  connexions  of  the  de- 
14* 


162 


MEDITATION  VII. 


parted  ! And,  moreover,  these  melancholy  cere- 
monies were  sometimes  accompanied  with  the 
sound  of  musical  instruments,  as  we  find  it  des- 
cribed in  St.  Matthew’s  Gospel,  where  he  relates  the 
restoration  of  Jairus’s  daughter  to  life.  “ When 
Jesus  came  into  the  ruler’s  house,  and  saw  the 
minstrels  and  the  people  making  a noise,  He  said 
unto  them,  Give  place.” 

This,  indeed,  is  not  the  manner  in  which  the 
people  of  the  world,  in  our  day,  comfort  their  aP 
flicted  friends.  But,  alas ! how  many  “ miserable 
comforters”  are  there  to  whom  the  Lord  would 
still  say,  with  indignation  or  compassion,  “ Give 
place.”  What  do  we  hear  in  a house  of  mourn- 
ing where  the  Lord  is  not  known  and  invoked  ? 
The  friends  of  the  afflicted  come  to  pay  what  is 
called  a visit  of  condolence.  They  enter  into  a 
long  detail  of  the  virtues  of  him  who  is  no  more ; 
they  repeat  to  his  blinded  relatives  that  he  is 
happy,  whatever  may  have  been  his  principles,  his 
faith,  his  hopes ; that  he  deserved  to  go  to  hea- 
ven j or  if  it  be  admitted  that  he  had  some  failings^ 
they  trust  in  a vague  idea  of  the  goodness  of  God, 
behind  which  His  holiness  and  justice  disappear. 
And  further,  as  he  brought  no  stain  upon  his  fami- 
ly, they  have  reason  to  be  proud  of  his  memory. 
In  fine,  it  is  added,  “We  must  submit  to  what  we 
cannot  alter ; it  is  the  law  of  nature  ; we  are  all 
mortal ; there  is  a better  world  j a future  life.” 
Some  other  common-place  remarks  of  the  same 
nature  we  may  perhaps  hear,  accompanied  with 


THE  FOUR  DAYS  OF  TRIAL.  163 

a few  tears;  and  such,  poor  world,  are  thy  com- 
forters and  thy  consolations ! 

Ah ! “ give  place,”  u miserable  comforters !”  or 
if  your  soul  be  really  touched  with  my  grief,  speak 
to  me  truly  of  the  designs  of  God,  in  afflicting 
me  ; tell  me  to  humble  myself  under  the  hand  of 
Him  that  smites  me,  to  make  me  wise  unto  sal- 
vation ; speak  to  me  of  my  Saviour ; of  Him  who 
died  to  destroy  the  empire  of  death  and  the  cause 
of  death — sin;  speak  to  me  of  the  sacrifice  which 
He  offered  up  to  obtain  pardon  and  grace  for  me  ; 
speak  to  me  of  the  invitations  of  His  love,  and  of 
the  new  heavens  and  new  earth  wherein  dwelleth 
righteousness ; speak  to  me  of  faith,  of  hope,  and 
of  love  ; give  me  one  single  promise  of  Him  who 
has  vanquished  death  and  the  grave  ; and  if  I am 
so  happy  as  to  be  able  to  apply  that  promise  to 
myself,  or  to  him  whose  departure  I mourn,  I 
shall  be  comforted ; and  if  I still  shed  tears  over 
his  tomb,  it  shall  not  be  6C  as  those  who  have  no 
hope  ” But  if  you  cannot  speak  to  me  of  these 
things,  there  still  remains  one  powerful  means  by 
which  you  can  give  vent  to  the  compassion  with 
which  your  soul  is  touched  on  my  behalf;  pray  for 
your  friend  ! Ask  of  God  to  sanctify  to  my  im- 
mortal soul  the  trial  which  He  sends  me  ; ask  of 
Him  that  my  head  may  bow  in  adoration,  and 
that  my  heart  may  bend  in  love,  under  those  strokes 
of  His  severity  which  are  but  the  strokes  of  His 
grace.  Ask  of  God  to  apply  to  my  heart,  by  the 
power  of  His  Spirit,  the  unspeakable  consolation 
of  His  word ; and  if  you  remain  thus  in  silent 


164 


MEDITATION  VII. 


meditation  with  me,  I shall  feel  that  even  your 
silence  speaks  to  my  heart  and  comforts  me. 
The  Christian  alone,  whatever  be  his  degree  of 
knowledge  and  of  moral  culture  in  other  respects, 
finds  in  his  principles  and  in  his  feelings  this  ten- 
der delicacy  which  reaches  the  heart,  this  divine 
art  of  consoling  by  a word,  a look,  even  by  silence. 

Meanwhile,  Jesus  approaches  Bethany;  let  us 
follow  Him,  and  see  the  powerful  influence  even 
of  His  presence  upon  the  afflicted  sisters.  <c  Then 
Martha,  as  soon  as  she  heard  that  Jesus  was  com- 
ing, went  and  met  Him  ; but  Mary  sat  still  in  the 
house.”  Here  again  we  see  the  two  sisters  acting 
in  conformity  with  their  respective  dispositions. 
Both  ardently  desire  the  consolations  of  their 
Heavenly  Friend;  but  while  the  active  Martha 
yields  without  delay  to  the  first  and  lively  impulse 
of  her  heart,  and  flies  to  meet  Jesus;  Mary, 
though  feeling  even  more  deeply  the  need  of  His 
presence,  appears  to  have  been  too  much  oppress- 
ed by  the  grief  of  her  affectionate  soul.  She 
seems  as  if  she  wished  rather  to  wait  till  Jesus 
Himself  should  come,  and  remove,  with  His  com- 
passionate hand,  the  burden  of  grief,  the  heavy 
cross  which  weighed  down  her  heart.  It  requires 
not  a very  extensive  observation  of  mankind  to 
discover  those  shades  of  feeling  and  of  conduct  in 
the  religious  character,  even  of  those  who  partake 
of  the  same  faith,  the  same  love,  and  the  same 
hopes.  And  every  particular  in  these  details,  so 
true,  so  minutely  characteristic,  so  evidently  given 
by  an  eye-witness  under  the  guidance  of  that 


THE  FIRST  CONSOLATIONS. 


165 


Spirit  which  searches  the  heart,  would  furnish,  if 
it  were  necessary,  a very  powerful  proof  of  the 
truth  of  the  great  historical  fact  upon  which  we 
are  meditating. 

But  while  Mary  awaits,  in  the  silence  of  pro- 
found grief,  the  consolations  of  her  Saviour,  let  us 
follow  her  sister,  who  already  flies  to  meet  Him, 
as  the  hart,  panting  for  the  water-brook,  rushes 
toward  the  running  stream.  She  is  at  His  feet, 
she  prostrates  herself  before  Him  who  alone  can 
pour  into  the  wounds  of  her  heart  a healing  balm. 
She  waited  for  Him  for  four  days ; but  now  she 
sees  Him;  “Jesus  is  come!”  No  sooner  have 
these  words  reached  her  ears,  no  sooner  is  Jesus 
present  to  her  view,  than  her  faith,  almost  extinct 
before,  is  rekindled  ; a sweet  ray  of  hope  pierces 
the  gloomy  cloud  which  enveloped  her  heart.  All 
the  Jews  who  had  come  from  Jerusalem  to  com- 
fort her  after  their  own  fashion,  are  nothing  to  her 
any  longer;  she  leaves  them  all,  to  go  and  throw 
herself  at  the  feet  of  Jesus,  and  there,  yielding  to 
the  first  feeling  of  her  heart,  which  is  to  lay  down 
before  the  feet  of  her  Heavenly  Comforter  the 
burden  of  her  affliction,  sure  that  He  will  sympa- 
thize with  her  as  the  best  of  friends,  she  exclaims, 
u Lord,  if  thou  hadst  been  here  my  brother  had 
not  died.” 

There  is  doubtless  much  grief  expressed  in 
these  words;  there  is  even  something  of  despon- 
dency ; she  can  look  only  to  the  past,  to  the 
tomb  of  a beloved  brother;  she  seems  to  think 
that  Jesus  has  come  too  late  to  succour  her  ; that 


166 


MEDITATION  VII. 


now  there  is  nothing  left  to  her  but  tears.  Yet 
there  remains  in  her  a remnant  of  faith,  which 
seems  to  revive,  to  gather  strength,  and  grow  in 
the  presence  of  Jesus.  She  still  believes  that, 
had  He  been  there,  He  could  have  recovered  her 
brother,  put  an  end  to  his  disease,  and  with  one 
word  wrested  from  death  its  prey,  and  from  the 
grave  its  victory.  And  as  the  flower,  beaten 
down  and  bruised  by  the  storm,  insensibly  rises 
under  the  genial  beams  of  the  sun,  this  germ  of 
faith,  which  remains  in  the  heart  of  Martha,  de- 
velops itself,  and  grows  beneath  the  compassionate 
and  majestic  glance  of  the  Saviour.  She  has 
before  her  that  “ High  Priest  who  can  be  touched 
with  a feeling  of  our  infirmities.”  Her  faith 
rises  higher  every  moment,  and  with  every  look 
of  the  Redeemer ; her  soul  opens  again  to  hope  ; 
her  heart  is  no  longer  shut  up  by  grief;  the  dark- 
ness of  her  mind  disperses ; her  soul,  already 
penetrated  with  an  unspeakable  consolation,  rises 
above  the  evils  which  lately  overwhelmed  her ; 
she  feels  that  Jesus,  who  has  come  to  her  aid, 
will  find,  in  His  infinite  love  and  boundless  power 
all  the  blessing  which  she  implores.  “But  I 
know,”  says  she,  with  confidence  “ that  even  now, 
whatsoever  thou  wilt  ask  of  God,  God  will  give 
it  Thee.” 

O,  triumph  of  faith ! O,  the  happiness  of  my 
Saviour’s  presence  ! consolation  and  peace  are  in- 
deed near  unto  that  afflicted  soul  which  thus  opens 
to  confidence  ! From  faith  to  peace  and  happi- 
ness there  is  but  one  step,  or  rather,  the  peace  of 


THE  FIRST  CONSOLATIONS. 


167 


God  which  “ passeth  all  understanding,”  and 
which  is  better  than  life,  is  the  first  and  sweetest 
fruit  of  faith. 

O,  disciples  of  Jesus,  you  who  know  that  the 
Saviour  is  always  near  you,  you  who  have  never 
had  occasion  to  exclaim  with  grief,  u Lord,  if  Thou 
hadst  been  here,”  because  you  know  that  He  is 
always  present,  always  ready  to  hear  you,  always 
ready  to  bless  you,  why  is  it  that  your  faith  so 
often  remains  below  that  of  Martha  ? Why  is  it 
that  you  cannot,  like  her,  throw  yourselves  with 
confidence  upon  the  power  and  love  of  Jesus? 
Why  is  it  that  you  are  so  often  cast  down  in  your 
trials?  Why  is  it  that  your  soul,  overwhelmed 
by  your  infirmities,  languishes  in  the  depths  of  de- 
spondency and  affliction  ? Why  is  it  that  it  can- 
not soar  into  the  regions  of  faith,  hope,  peace,  and 
joy?  Ah!  comes  it  not  from  this,  that  you  be- 
lieve not,  that  you  have  not  a simple,  childlike 
faith?  Distrust  and  doubt  shut  up  your  heart, 
close  your  soul  against  the  unspeakable  consola- 
tions of  your  God,  and  render  you  deaf  to  the 
voice  of  His  grace,  the  voice  of  His  promises,  and 
the  voice  of  His  love.  Instead  of  abandoning,  like 
Martha,  your  miserable  comforters,  to  go  to  Jesus, 
whose  presence  has  ever  been,  and  eternally  shall 
be,  the  “ fulness  of  joy,”  you  ask  of  men  consola- 
tions which  they  cannot  give  you.  Instead  of 
drawing  refreshment  for  your  soul,  which  thirsteth 
after  peace,  from  the  fountain  of  living  waters, 
you  t{  hew  out  unto  yourselves,”  in  the  wilderness, 
w cisterns,  broken  cisterns,”  which  you  well  know 


168 


MEDITATION  VII. 


*£  hold  no  water,”  or  else  you  look  only  to  your- 
selves, to  your  sufferings,  and  to  your  infirmities. 
Instead  of  taking  God  at  His  word,  presenting 
His  promises  to  Him  as  undeniable  titles,  and  tell- 
ing Him,  with  a full  assurance  of  faith,  as  Martha 
did  to  Jesus,  “ Even  now,”  (yes,  even  novi,  when 
all  seems  lost  to  me,  when  all  the  objects  of  my 
dearest  hopes  seem  to  have  disappeared  for  ever,) 
ec  even  now,  I know  that  whatsoever  Thou  wilt 
ask  of  God,  God  will  give  it  Thee.”  Instead  of 
acting  thus,  is  it  not  true  that  you  open  your  Bible 
with  distrust,  and  with  a secret  repugnance,  as  if 
it  were  not  the  word  of  God ; as  if  the  invitations 
of  that  word  were  not  addressed  to  you,  yea,  to 
you,  who  read  it  with  so  much  indifference  ? And 
if,  afterwards,  you  fall  down  on  your  knees  to  pray, 
under  a sense  of  your  infirmities,  your  grief,  your 
sins,  and  defilement,  is  it  not  true  that  you  address 
Jesus  as  if  He  were  no  longer  u able  to  save  unto 
the  uttermost  all  that  come  unto  God  by  Him?” 
as  if  He  had  not  given  you  “ an  inheritance  incor- 
ruptible, undefiled,  and  unfading,  reserved  for  you 
in  heaven?”  as  if  u His  arm  were  shortened,  that 
He  could  not  save,”  or  His  love  were  not  great 
enough  to  do  so?  O fools!  why  are  we  u so  slow 
of  heart  to  believe”  all  that  the  word  of  our  God 
declares?  Do  we  not  know,  do  we  not  all  know, 
as  well  as  Martha,  better  than  Martha,  that  what- 
soever our  powerful  Intercessor  shall  ask  of  God, 
God  will  give  it  Him  ? And  can  we  not  answer 
that  invitation  of  His  love,  “ Let  him  that  is  athirst 
come  j whosoever  will,  let  him  come,  and  take  of 


THE  FIRST  CONSOLATIONS. 


169 


the  water  of  life  freely!”  O,  it  is  faith  that  is 
wanting  upon  earth.  u Lord,  I believe : help 
Thou  mine  unbelief!” 

Thus  did  the  presence  of  Jesus  raise  up  the  sis- 
ter of  Lazarus  out  of  the  depths  of  grief  and  de- 
spondency, and  restore  to  her  heart  faith,  confi- 
dence, and  peace.  Thus  Jesus  hastens  to  answer 
that  faith,  and  that  in  such  a way  as  to  exercise 
and  to  increase  it  at  the  same  time  that  He  at- 
taches to  it  the  most  precious  promise,  exceeding 
all  that  Martha  could  expect  or  hope  for;  so  true 
is  it  that cc  He  is  able  to  do  for  us  exceeding  abun- 
dantly above  all  that  we  can  ask  or  think.”  Mar- 
tha does  not  wait  for  the  answer  of  Jesus.  She 
has  been  deprived  of  a tenderly  beloved  brother  j 
her  suffering  soul  seems  to  demand  nothing  more 
of  the  Lord  than  the  strength  and  submission  ne- 
cessary to  support  so  great  a trial ; or  rather,  she 
makes  no  demand  of  Him  at  all ; she  casts  her- 
self, without  reserve  or  condition,  upon  His  com- 
passion and  love : u I know  that  whatsoever  Thou 
askest  of  God,  God  will  give  it  Thee.”  And  Je- 
sus promises  her  a happiness  to  which  she  dared 
not  to  aspire  in  this  world,  “ Thy  brother  shall 
rise  again !”  Ah ! it  is  not,  then,  by  words  that 
Jesus  comforts  the  afflicted  soul,  and  that  He  an- 
swers faith ; no,  it  is  by  a promise  which  should 
make  faith  rise  above  all  its  weakness  ; for  a pro- 
mise of  tl  Him  who  cannot  lie,”  is  always  equiva- 
lent to  a gift.  u Thy  brother  shall  rise  again  \u 
When?  how?  by  whom?  are  questions  which  the 
faith  of  Martha  had  to  answer.  And  it  is  thus 
15 


170 


MEDITATION  VII. 


that  Jesus,  in  answering  our  faith,  finds,  as  we 
have  already  remarked,  a means  to  exercise,  ele- 
vate, and  strengthen  it.  What  are  times  and  sea- 
sons to  Jesus? 

Cannot  He,  at  whose  voice  the  dead  shall  one 
day  break  the  bands  of  the  grave,  if  He  see  fit, 
bring  Lazarus  out  of  the  tomb,  and  restore  him  to 
his  sisters?  “ Thy  brother  shall  rise  again !”  Let 
this  be  enough  for  thy  faith ; trust  in  My  power : 
thou  shalt  no  longer  weep  for  being  separated 
from  one  so  necessary  to  thy  affection  and  thy 
happiness.  And,  indeed,  it  was  not  merely  for 
the  short  moment  of  an  earthly  existence  that 
their  souls  were  united.  No;  the  bonds  which 
unite  the  friends  of  Jesus  shall  not  be  broken, 
even  by  death  itself  That  bond  is  eternal ; that 
bond  which  had  been  their  consolation,  during 
their  earthly  pilgrimage,  shall  still  powerfully  con- 
tribute to  their  happiness  in  that  heavenly  country 
where  there  is  no  more  death,  nor  separation,  nor 
mourning,  nor  tears.  But  yet  it  is  not  to  that  day, 
which  shall  fill  up  the  measure  of  the  purest  feli- 
city of  which  immortal  creatures  are  capable,  that 
Jesus  refers,  in  answer  to  the  faith  of  Martha. 
We  shall  soon  see  Him  come  forward  as  the 
Prince  of  Life,  to  the  tomb  of  Lazarus,  and  put 
forth  His  almighty  power,  to  fulfil  more  quickly 
the  promise  which  He  had  just  made  to  Martha. 
And  though  the  faith  of  the  sister  of  Lazarus  does 
not  yet  rise  to  the  height  of  that  promise,  Jesus 
says  not  to  her,  as  He  said  on  another  occasion, 
cc  According  to  thy  faith  be  it  unto  thee !”  but  He 


THE  FIRST  CONSOLATIONS.  171 

does  for  her  infinitely  “ more  than  she  can  ask  or 
think.” 

Oh!  let,  then,  these  promises  of  the  Lord, 
which  are  all  yea  and  amen  in  Him,  be  our  eter- 
nal refuge  from  the  shipwreck  to  which  we  are 
continually  exposed,  from  the  ever-varying  winds 
of  our  unbelief,  our  weakness,  our  passions,  and 
our  corruptions  ! His  promises,  my  beloved  breth- 
ren, my  fellow-voyagers  on  the  stormy  sea  of  our 
terrestrial  life,  His  promises  alone  will  discover  to 
our  view  that  Rock  of  Ages,  from  whose  summit 
we  shall  be  able  to  contemplate,  without  fear,  the 
billows  and  the  tempest.  His  promises  alone  will 
be  to  us  what  the  star  which  directs  him  to  the 
port  is  to  the  mariner  wandering  over  the  surface 
of  the  deep.  His  promises  alone  will  bring  with- 
in the  reach  of  our  observation,  “that  new  earth, 
wherein  dwelleth  righteousness.”  Having,  then, 
taken  in  our  hands  and  in  our  hearts,  His  promi- 
ses, let  us  go  to  Him,  and  let  us  present  them  be- 
fore Him  as  our  only  plea  ; let  us,  “ in  full  assur- 
ance of  faith,”  ask  of  Him  light,  strength,  and  life 
for  our  souls.  Then,  like  the  sisters  of  Lazarus, 
we  shall  find  the  sweetest  consolation,  even  at  the 
grave  of  those  whom  we  have  most  fondly  loved 
upon  earth.  Then  these  mournful  scenes  of  sepa- 
ration and  of  grief  shall  lose  their  bitterness,  and 
disappear,  so  that  we  shall  be  able  to  discern 
scenes  of  eternal  bliss,  which  we  already  possess, 
by  a “ hope  that  maketh  not  ashamed,”  because  it 
is  based  upon  the  promise  of  God. 

Are  there  among  those  whom  I address  on  the 


172 


MEDITATION  VII. 


part  of  God,  any  who  have  suffered  in  their  own 
person,  from  sickness  or  pain,  or  have  seen  those 
who  were  dear  to  them  enduring  like  afflictions  ? 
let  them  not  hesitate ; let  them  approach  with 
confidence  the  throne  of  grace,  and  say,  like  the 
sisters  of  Lazarus,  u Lord,  he  whom  Thou  lovest 
is  sick  !”  But  this  is  Thy  promise  ; “ Thou  woun- 
dest  and  Thy  hands  make  whole  ; Thou  killest 
and  Thou  makest  alive  !”  “ I know  that  what- 

soever Thou  wilt  ask  of  God,  God  will  give  it 
Thee.”  Are  there  among  you  any  who  are  ex- 
posed to  privations,  to  poverty,  to  indigence,  and 
who  have  the  pain  of  seeing  your  children,  beings 
whom  you  love,  consumed  by  want  which  you  are 
unable  to  satisfy?  hasten  to  bring  to  Jesus  the  ti- 
tles to  His  compassion  which  He  has  given  you — 
u He  who  feeds  the  fowls  of  the  air,  and  clothes 
the  lilies  of  the  field,  will  He  not  much  more 
clothe  you,  O ye  of  little  faith?”  “I  will  never 
leave  thee  nor  forsake  thee.”  And  u even  now  I 
know  that  whatsoever  Thou  wilt  ask  of  God,  God 
will  give  it  Thee.”  Is  there  among  those  whom 
I address  any  one  whose  soul  is  troubled  by  a 
sense  of  sin,  or  by  painful  doubts  as  to  his  salva- 
tion ? let  him  hasten  to  present  to  the  love  of  a 
redeeming  God,  his  request  and  his  claim,  u Thou 
hast  borne  my  sins  in  Thine  own  body  on  the 
tree.”  “ Thou  hast  come  to  seek  and  to  save  that 
which  was  lost.”  I have  heard  Thy  voice  : u Come 
unto  Me,  all  ye  that  labour  and  are  heavy  laden, 
and  I will  give  you  rest.”  u Him  that  cometh  to 
Me,  I will  in  no  wise  cast  out .”  “ Though  your 


THE  FIRST  CONSOLATIONS. 


173 


sins  be  as  scarlet,  they  shall  he  as  white  as  snow ; 
though  they  be  red  like  crimson,  they  shall  be  as 
wool.”  “ Ho,  every  one  that  thirsteth,  come  ye  to 
the  waters.”  u Like  as  a father  pitieth  his  chil- 
dren, even  so  the  Lord  pitieth  them  that  fear 
Him.”  “ When  my  father  and  my  mother  for- 
sake me,  the  Lord  will  take  me  up.”  “ And  even 
now  I know  that  whatsoever  Thou  wilt  ask  of 
God,  God  will  give  it  Thee.” 

And  if  we  be  called  to  the  sweet  but  difficult 
task  of  offering  consolation  to  our  brethren,  let  us 
beware  of  presenting  to  them  the  words  of  man, 
and  earthly  considerations  ; let  us  approach  them 
with  a purely  Christian  affection ; let  us  make 
them  feel  that  we  suffer  with  them,  that  we  share 
their  griefs,  that  we  are  disposed  to  listen  to  their 
complaints,  that  we  understand  them ; and  when 
a deep  and  sweet  sympathy  shall  have  opened 
their  heart  to  us,  oh ! let  the  word  of  God  be  the 
healing  balm  which  we  pour  into  their  wounds. 
They  will  believe  and  feel  that  word  which  so 
powerfully  speaks  to  their  hearts,  and  we  shall 
soon  see  their  soul,  like  that  of  Martha,  coming 
out  of  the  abyss  into  which  it  had  been  plunged, 
and  rising  triumphantly  above  doubts,  above  sin, 
above  suffering,  and  all  the  miseries  of  life.  And 
we  shall  see  renewed  in  them  the  experience  of 
the  Psalmist,  who  approaches  God  with  this  cry 
of  anguish  ; u Out  of  the  depths  have  I cried  unto 
Thee,  O Lord ;”  and  terminates  it  with  this  song 
of  triumph,  “ Let  Israel  hope  in  the  Lord : for 
with  the  Lord  there  is  mercy,  and  with  Him  is 
15* 


174 


MEDITATION  VII. 


plenteous  redemption.  And  He  shall  redeem 
Israel  from  all  his  iniquities.”  (Ps.  cxxx.  1,  7,  8.) 

O happy  the  man  whose  hope  and  consolation 
is  in  Jesus!  Happy  the  man,  who,  in  the  midst 
of  all  the  miseries  with  which  our  life  abounds, 
can  look  by  faith  to  his  Saviour,  and  repeat,  with 
full  and  unreserved  confidence,  the  triumphant 
song  of  one  of  God’s  servants  who  preceded  him 
in  his  warfare : “ The  Lord  is  my  light  and  my 
salvation;  whom  shall  I fear?  the  Lord  is  the 
strength  of  my  life,  of  whom  shall  I be  afraid  ? 
Though  an  host  should  encamp  against  me,  my 
heart  shall  not  fear ; though  war  should  rise  up 
against  me,  in  this  will  I be  confident !”  (Ps. 
xxvii.  1,  3.) 

My  beloved  brethren  ! if  in  the  time  of  trial  you 
find  in  the  bottom  of  your  heart  neither  this  faith, 
nor  this  confidence,  nor  this  peace,  remember  that 
they  are  the  gift  of  God.  u Ask,  and  ye  shall 
receive  ; seek,  and  ye  shall  find ; knock,  and  it 
shall  be  opened  unto  you.” 


7 


MEDITATION  VIII. 


JESUS  CHRIST  IS  THE  RESURRECTION  AND 
THE  LIFE. 


John  xi.  24 — 28. 

H Martha  saith  unto  Him,  I know  that  he  shall  rise  again  in  the  res- 
urrection at  the  last  day.  Jesus  said  unto  her,  I am  the  resurrec- 
tion and  the  life : he  that  believeth  in  Me,  though  he  were  dead, 
yet  shall  he  live : and  whosoever  liveth  and  believeth  in  Me  shall 
never  die.  Believest  thou  this?  She  saith  unto  Him,  Yea,  Lord: 
I believe  that  Thou  art  the  Christ,  the  Son  of  God,  which  should 
come  into  the  world.” 

It  is  still  the  touching  and  instructive  conver- 
sation of  Jesus  and  Martha,  that  is  to  engage  our 
attention.  We  have  seen  the  faith  of  this  sister 
of  Lazarus  rise  by  degrees,  until  she  is  able  to  say, 
with  full  and  unreserved  confidence,  “ I know  that 
whatsoever  Thou  wilt  ask  of  God,  God  will  give 
it  Thee.”  Nevertheless  her  confidence  in  the 
goodness  and  power  of  Jesus  doe*-  not,  at  this 
moment,  at  least,  rise  so  high  as  to  enable  her  to 
believe  that  He  can,  or  that  He  will,  work  in  her 
favour  the  most  stupendous  of  miracles,  and  re- 
store her  brother  to  life.  When  Jesus  addresses 
to  Martha  this  promise,  so  calculated  to  inspire 


176 


MEDITATION  VIII. 


her  with  the  highest  expectations,  u Thy  brother 
shall  rise  again,”  we  find  her  answering  Him  ac- 
cording to  an  article  of  faith  in  the  Jewish  reli- 
gion, u I know  that  he  shall  rise  again  in  the 
resurrection  at  the  last  day.”  So  true  it  is  that  a 
strong  confidence  in  the  goodness  of  the  Saviour, 
and  even  a strong  faith,  may  leave  us  below  what 
the  Saviour  is  willing  to  do  for  us.  When  Jesus 
spoke  to  her  of  the  resurrection  of  her  brother, 
Martha  thought  only  of  the  day,  when  (i  the  sea 
shall  give  up  the  dead  that  are  in  it,  and  death 
and  hell  shall  deliver  up  the  dead  which  are  in 
them!”  She  believed  in  the  resurrection  of  the 
last  day,  before  Jesus  came  to  comfort  her ; but 
how  little  power  has  such  a faith  to  raise  her  soul 
above  grief,  despondency,  and  doubt ! An  ortho- 
dox belief  will  avail  the  soul  nothing  in  the  day 
of  trial,  unless  it  be  endued  with  a principle  of 
vitality  by  the  presence  of  Jesus,  and  by  His  life- 
giving  Spirit.  Alas ! how  many  there  are  who 
can  write  upon  the  tomb  of  one  whom  they  have 
loved,  that  “ He  waiteth  for  the  resurrection  at 
the  last  day,”  who,  notwithstanding,  u mourn  as 
those  that  have  no  hope  !” 

Jesus  Himself,  with  His  love  and  with  His  pro- 
mise, must  be  the  life  and  soul  of  our  religious 
opinions,  if  we  would  have  them  really  exert  an 
influence  upon  our  heart.  Jesus  must  say  to  our 
soul,  which,  alas ! is  continnally  seeking  out  of 
Him  that  which  is  to  be  found  in  Him  alone, 
u I am  the  resurrection  and  the  life.”  Not  only 
is  it  He  who  at  the  last  day  shall  with  His  irresis- 


177 


CHRIST  THE  RESURRECTION,  &C. 

tible  voice  call  forth  the  (lead  from  their  graves; 
but  He  is  the  Prince  of  Life  ; He  possesses  life  in 
Himself,  and  He  communicates  life  to  whom  He 
will.  If,  then,  we  have  Jesus,  we  have  life  ; let 
us  not  look  for  it  as  something  future,  nor  hope  to 
obtain  it  from  any  other  source.  He  not  only 
shows  us  the  way ; teaches  us  the  truth ; and  pro- 
mises life ; but,  He  says,  “ I am  the  way,  the 
truth,  and  the  life.”  He  not  only  enlightens  them 
that  are  in  darkness,  but  He  is  the  light  of  the 
world.  He  not  only  justifies  sinners  that  come  to 
Him,  but  He  is  the  u Lord  our  righteousness.” 
So  that  if  we  be  united  to  Him  by  faith,  the 
blessings  of  the  Gospel  are  not  merely  promises 
to  us ; we  possess  them : “ I am  the  resurrection 
and  the  life : he  that  believeth  in  Me,  though  he 
were  dead,  yet  shall  he  live : and  whosoever 
liveth  and  believeth  in  Me  shall  never  die.”  Let 
us  meditate  for  a moment  on  these  words;  let  us 
approach,  like  Martha,  into  the  presence  of  Jesus; 
and  may  He  shed  abroad  in  our  souls  that  life 
which  is  essentially  in  Him ! 

u I am  the  resurrection  and  the  life.”  What  a 
declaration!  Who  could  pronounce  it?  Surely 
not  a mere  mortal  man,  one  who,  so  to  speak, 
treads  continually  on  the  verge  of  the  grave  : not 
that  miserable  worm,  whom  a few  days  see  come 
into  existence  and  die ; that  being  who,  at  his 
birth,  carries  with  him  into  the  world  the  germ  of 
disease,  which  eventually  brings  him  down  into 
the  dust ; that  being  who  resembles  the  perishing 
grass,  which  in  the  morning  flourishes,  and  in  the 


178 


MEDITATION  VIII. 


evening  is  cut  down  and  cast  into  the  oven.  No; 
He  who,  on  the  verge  of  a tomb,  proclaims 
Himself  the  resurrection ; He  who,  in  the  abode 
of  death,  ascribes  to  Himself  the  principle  of  life  ; 
He  is  not  merely  a mortal  man;  He  is  God; 
and  if  it  were  otherwise,  every  tomb,  every  coffin 
would  tell  Him  to  His  face,  that  His  words  were 
nothing  but  presumption.  Y es,  when  I hear  such 
words  issue  from  the  mouth  of  the  Son  of  Mary, 
the  Son  of  the  carpenter,  I say  to  myself,  either 
He  is  God,  or  He  is  the  most  presumptuous  of 
men,  and  the  most  daring  of  impostors!  But  far 
be  from  us  this  blasphemy ! Let  us  hear  the  tes- 
timonies which  the  Word  of  Truth  bears  to  Him 
who  speaks  to  the  sisters  of  Lazarus.  He  it  is 
C£  by  whom  God  made  the  worlds,”  who  is  u the 
brightness  of  His  glory  and  the  express  image  of 
His  person.”  He  it  is  that  u upholdeth  all  things 
by  the  word  of  His  power,”  to  whom  the  Father 
u Hath  given  to  have  life  in  Himself,  even  as 
the  Father  hath  life  in  Himself.”  He  is  that 
eternal  Word,  wrho“was  in  the  beginning  with 
God,  and  who  was  God,”  by  whom  all  things 
were  made,  whom  u angels  worship,”  “ over 
all,  God  blessed  for  evermore.”  Such  are,  among 
a thousand  others,  the  testimonies  of  the  word  of 
that  God  who  cannot  lie  : such  is  the  truth  which 
serves  as  the  basis  of  the  whole  edifice  of  the 
Gospel, — a truth  often  despised,  often  misunder- 
stood, often  rejected,  but  which  through  eighteen 
centuries  of  impotent  contradiction,  has  come 
down  even  to  us  triumphant,  as  it  was  upon  the 


179 


CHRIST  THE  RESURRECTION,  &C. 

tomb  of  Lazarus,  and  constitutes  the  consolation 
and  the  joy  of  all  the  faithful ; a truth  which 
Jesus  proposes  to  Martha  as  most  calculated  to 
raise  her  soul  above  grief,  above  death  and  the 
grave,  above  all  the  ravages  of  sin:  li  I am  the 
resurrection  and  the  life.” 

Consoling  words  to  him  who  loves  the  Lord ! 
Words  which  promise  to  fallen  man  the  restora- 
tion of  his  primitive  prerogatives!  Words  which 
enable  him  to  descry  the  dawn  of  a day  of  hap- 
piness, like  that  which  illumined  his  state  of  inno- 
cence before  disobedience  and  sin  had  brought  to 
his  ear  the  fatal  word  death , and  placed  before 
his  eyes  the  heart-rending  spectacle  of  all  the 
miseries  which  form  its  gloomy  train ! Ah ! 
since  He,  who  came  to  repair  the  disorder  of  sin, 
is  the  resurrection  and  the  life,  shall  we  not  find 
in  Him  all  that  our  soul  has  need  of  in  its  misery? 

Yes,  the  life , the  enjoyment  of  life,  the  eternal 
continuation  of  life.  Such  is  the  first,  the  most 
pressing  want  of  our  soul,  that  want  which  is  most 
deeply  engraven  upon  it,  that  want  which  no  crea- 
ture can  satisfy.  We  love  every  thing  that 
breathes  life,  every  thing  that  produces  it,  every 
thing  that  supports  it ; we  shrink  from  every  thing 
that  impedes,  weakens  or  destroys  it.  Hence 
that  sweet  emotion  which  fills  our  whole  being  at 
the  sight  of  those  first  fine  days  of  spring  which 
are  to  mourning  nature  £C  the  resurrection  and  the 
life  !”  Hence  that  feeling  of  melancholy  which 
pervades  us  when  we  behold  the  life  of  creation 
languishing  at  the  approach  of  winter ; hence  that 


180 


MEDITATION  VIII. 


sweet  joy  which  we  experience  when  we  contem- 
plate the  infant  whose  every  movement  breathes 
animation  and  life ; hence  the  painful  impression 
that  is  made  upon  us  by  the  view  of  decrepit  and 
infirm  old  age,  in  which  the  sources  of  life  are  ex- 
hausted, and  to  which  there  remains  but  a last 
feeble  struggle  against  the  stroke  of  death.  But 
these  impressions  of  pleasure  and  pain  which  are 
produced  in  us  by  the  vicissitudes  of  life  and  death 
in  the  physical  world,  are  feeble  in  comparison  of 
those  which  we  feel  when  we  contemplate  the 
immortal  soul,  to  which  life  and  death,  far  from 
implying  the  commencement  and  termination  of  a 
limited  existence,  are  but  the  characteristics  of  a 
state  of  eternal  happiness  or  of  eternal  misery. 

Man  in  his  state  of  innocence  enjoyed  the  ful- 
ness of  life.  To  him  life  was  happiness,  because 
it  was  a sweet  communion,  a holy  intercourse  with 
his  God.  He  drew  life  from  the  very  bosom  of 
his  Creator ; he  inhaled  life  with  the  delicious  at- 
mosphere of  Eden.  Love  was  the  element  of 
that  primitive  life ; no  other  feeling  had  as  yet 
found  place  in  the  pure  soul  of  man ; to  him  to 
love  was  to  live.  But,  alas ! when  I look  around 
me  and  within  me ; when  I contemplate  what  is 
now  called  life,  what  a difference  do  I see  between 
man’s  primitive  and  his  present  state.  What  a 
fall ; — sin,  rebellion,  and  pollution  have  broken  the 
sweet  bond  which  united  the  creature  to  the  Cre- 
ator, and  have  called  for  the  execution  of  that  law 
of  eternal  justice,  “ The  day  thou  disobey est  thy 
God  thou  shalt  surely  die.”  And  from  that  time 


CHRIST  THE  RESURRECTION,  &C.  181 

the  soul,  separated  from  God,  because  nothing 
that  is  defiled  can  dwell  in  His  presence,  has  lost 
the  happiness  of  living  the  life  of  heaven ; from 
that  time  life  has  become  corrupted  and  withered 
in  its  very  principle,  like  a young  tree  whose  root 
has  been  gnawed  by  a deadly  worm ; from  that 
time  the  sensual  and  carnal  part  of  man  has  ac- 
quired the  ascendancy  over  his  whole  nature  ; to 
him  to  live,  is  no  longer  to  enjoy  the  presence  of 
God ; to  live,  in  the  new  sense  which  is  attached 
to  that  word,  is  to  vegetate  for  a few  days,  fulfill- 
ing his  own  depraved  will,  and  satisfying  his  own 
desires  and  passions ; to  live,  is  to  drain,  even  to 
the  dregs,  the  ever  bitter  cup  of  his  pleasures  and 
of  his  selfishness ; to  live  is  to  enjoy  for  a few  mo- 
ments the  advantages  of  his  fortune,  of  his  hon- 
ours, of  his  learning.  From  that  time,  according 
to  the  melancholy  but  faithful  description  of  St. 
Paul,  his  understanding  has  been  darkened  ; he  is 
alienated  from  the  life  of  God,  because  of  the 
“ blindness  of  his  heart;”  “he  has  a name  to  live, 
but  is  dead,”  “ dead  in  trespasses  and  sins.”  From 
that  time,  the  poisonous  root  of  sin,  which  has  de- 
filed his  soul,  has  also  become  a source  of  pain, 
infirmity,  disease,  and  death  to  his  body.  From 
that  time,  “ alas ! every  hour  opens  a grave  and 
makes  a tear  to  flow.”*  From  that  time,  a day 
has  not  passed  that  some  Martha,  some  Mary,  has 
not  gone  to  weep  over  the  grave  of  a brother,  a 
husband,  a father,  a friend.  “ By  one  man  sin 
entered  into  the  world,  and  death  by  sin,  and  so 


* Chateaubriand. 

16 


182 


MEDITATION  VIII. 


death  passed  upon  all  men,  for  that  all  have  sin- 
ned.” (Rom.  v.  12.) 

Oh!  unhappy  beings!  who  shall  deliver  us 
from  the  body  of  this  death  ? Who  shall  restore 
to  us  that  life  of  innocence  which  of  ourselves  we 
cannot  recover?  Who,  O my  God,  shall  give 
back  to  us  that  life  of  the  soul,  that  life  of  Thy 
love  ? Hast  Thou  for  ever  cast  us  away  from 
Thy  presence  for  our  iniquities?  Shall  we,  cap- 
tives in  this  Babylon  of  misery,  for  ever  hang  our 
silent  harps  upon  the  willows  by  the  water  side  ? 
Shall  we  never  take  them  down  again  to  sing  the 
songs  of  Zion,  to  celebrate  Thy  love,  to  chaunt 
the  anthem  of  the  skies  ? 

O my  beloved  brethren!  my  companions  in  af- 
fliction ! listen ! there  is  a remedy  for  your  woes ! 
Listen  to  Jesus  speaking  from  the  verge  of  a tomb, 
u I am  the  resurrection  and  the  life  !”  And  ima- 
gine not  that  He  would  limit  the  meaning  of  these 
divine  words  to  this : u I have  power,  by  a single 
word,  to  give  warmth  and  life  to  the  cold  limbs 
of  thy  brother ; power  to  call  him  forth  from  this 
gloomy  abode,  and  to  restore  him  to  thine  em- 
brace.” Ah ! it  is  not  an  existence  prolonged  for 
a few  moments  in  this  world  of  misery  that  Jesus 
calls  life.  No:  what  He  calls  by  this  name  is 
real  life , the  life  of  the  soul,  that  heavenly  life  and 
immortality  which  He  has  brought  to  light  by  the 
Gospel ; the  life  of  a new  love  to  God  ; life  over 
which  death  has  no  dominion ; life  which  begins 
even  here  in  a soul  u born  again,”  and,  vanquish- 
ing time  and  the  grave,  commences  at  the  foot  of 


183 


CHRIST  THE  RESURRECTION,  &C. 

Jehovah’s  throne,  the  immeasurable  periods  of 
eternity,  the  life  which  St.  John  calls  “ eternal 
life,”  embracing  in  this  word  a whole  universe  of 
happiness,  of  which  a finite  and  sinful  being  can 
scarce  form  the  feeblest  conception.  Such  is  the 
sense  in  which  Jesus  is  life  to  those  that  love  Him. 
He  is  their  life,  for  he  has  destroyed  the  cause  of 
death,  vanquished  u him  that  had  the  power  of 
death,”  and  “ broken  down  the  middle  wall  of 
partition,”  which  separated  us  for  ever  from  God. 
He  has  taken  upon  Him  the  sentence  of  death 
pronounced  in  Eden  and  on  Sinai ; and  having 
nailed  to  the  cross  that  fatal  warrant  which  would 
have  attained  every  soul  of  Adam’s  sinful  race, 
He  publishes  the  glad  tidings  of  a free  deliver- 
ance ; He  proclaims  pardon  and  life  ; u he  that 
believeth  in  the  Son  hath  everlasting  life “ Veri- 
ly, verily,  I say  unto  you,  whosoever  heareth  My 
word,  and  believeth  on  Him  that  sent  Me,  hath 
everlasting  life ; he  shall  not  come  into  condem- 
nation, but  is  passed  from  death  unto  life.”  u And 
I give  unto  them  eternal  life,”  saith  He,  speaking 
of  His  sheep,  a and  they  shall  never  perish.”  “ I 
am  the  way,  the  truth,  and  the  life.” 

But  doubtless  it  will  be  asked,  how  shall  we  be- 
come partakers  of  this  new  life  ? By  what  means 
does  Jesus  communicate  to  our  souls,  which,  ac- 
cording to  His  word,  are  u dead  in  trespasses  and 
sins?”  Jesus  answers  in  our  text,  11  He  that  be- 
lieveth in  Me,  though  he  were  dead,  yet  shall  he 
live : and  whosoever  liveth  and  believeth  in  Me 
shall  never  die.”  Thus  He  tells  us  twice;  we 


184 


MEDITATION  VIII. 


must  believe  in  Him ; believe  that  He  is  our  Sa- 
viour; believe  with  a full  assurance  of  faith, 
founded  upon  His  eternal  love  and  upon  the  sure 
testimony  of  His  word,  that  He  has  purchased  life 
for  us,  that  He  has  paid  our  ransom,  that  He  has 
saved  us,  that  He  will  receive  us  notwithstanding 
all  our  sins  ; believe  that  He  has  given  us  “ power 
to  become  the  sons  of  God,”  that  is,  the  right  to 
be  reinstated  in  the  possession  of  all  the  privileges 
of  which  sin  hath  deprived  us,  and  finally  of  being 
presented  before  God  His  Father  with  the  re- 
deemed of  every  nation,  language,  and  tribe,  whom 
He  hath  purchased  by  His  blood. 

This  faith, — which  is  the  gift  of  God,  which 
Jesus  requires  of  us  in  every  page  of  His  word, 
and  which  in  our  text  He  demands  of  all  those  to 
whom  He  would  become  the  resurrection  and  the 
life, — far  from  remaining  idle  and  inoperative  in 
the  soul  in  which  it  dwells,  becomes,  on  the  con- 
trary, the  powerful  and  influential  principle  of  a 
new  life.  It  is  the  sap  which  carries  life  into  all 
the  branches  of  the  renewed  tree,  and  causes  it  to 
produce,  to  the  joy  of  its  possessor,  leaves,  and 
blossoms,  and  fruit.  Men  of  the  world,  moralists, 
teachers,  philosophers,  economists,  seek  if  you  will 
elsewhere,  a principle  of  moral  regeneration  for 
nations  or  individuals.  The  fruitlessness  of  your 
efforts  will  compel  you  to  return  to  Him  who  alone 
is  the  resurrection  and  the  life,  and  to  the  means 
which  He  prescribes — the  only  effectual  means — 
faith ; faith  which,  by  the  effectual  operation  of 
the  Spirit,  alone  can  make  the  soul  rise  to  the  life 


185 


CHRIST  THE  RESURRECTION,  &C. 

of  heaven,  disengage  it  from  the  shackles  of  cor- 
ruption, break  the  chains  of  its  ignominious  bon- 
dage, and  animate  it  with  the  spirit  of  adoption, 
whereby  soaring,  like  the  Apostle,  with  the  glo- 
rious liberty  of  the  children  of  God,  it  can  joyfully 
repeat,  “ We  have  not  received  the  spirit  of  bon- 
dage again  unto  fear;  but  the  spirit  of  adoption, 
whereby  we  cry,  Abba,  Father;”  faith , which, 
showing  us  in  the  Redeemer  a love  that  is  higher 
than  heaven,  deeper  than  hell,  breaks  the  hard- 
ness of  our  heart,  removes  its  icy  coldness,  eradi- 
cates its  selfishness;  faith , which  alone  renews 
the  heart,  fills  it  with  a love  altogether  new,  an 
energy  and  devotedness  hitherto  unknown,  and 
leads  the  soul  to  love  above  all  things  Him  u who 
first  loved  us ;”  faith , which  alone  produces  in  an 
immortal  soul  the  germ  of  a new  life  that  shall 
never  perish,  but,  victorious  over  time  and  death, 
shall  arrive  in  all  the  glory  of  its  strength  in  the 
element  of  eternal  love,  there  to  develop  its 
powers,  without  limits,  in  Him  in  whose  presence 
there  is  tc  fulness  of  joy.”  Such  are  the  means 
which  Jesus  proposes  to  us,  and  by  which  He 
would  become  to  us  cc  the  resurrection  and  the 
life” 

Having  thus  the  express  declaration  of  Jesus, 
and  the  experience  of  His  disciples  in  all  ages, 
how  is  it  possible  for  those  who  know  their  own 
hearts,  and  have  found  in  the  Saviour  new  life  for 
their  souls,  to  be  arrested  for  a moment  in  their 
progress  towards  the  new  heavens  and  the  new 
earth  wherein  dwelleth  righteousness,  by  the  mis- 
15* 


186 


MEDITATION  VIII. 


erable  objections  which  ignorance  and  self-right- 
eousness advance  against  this  great  and  only 
means  (in  the  hands  of  the  Spirit)  of  regeneration, 
holiness,  and  salvation  ? The  man  who  feels  in 
himself  the  sacred  flame  of  a devotedness  alto- 
gether new,  and  of  a love  which  he  has  only 
known  since  he  believed,  may  indeed  be  told  that 
this  doctrine  _of  faith  weakens  the  motives  to  good 
works;  but  he  will  answer,  Will  you  tell  me, 
then,  that  the  tree  will  remain  barren,  or  that  it 
will  produce  nothing  but  bitter  fruit,  because  it 
has  been  grafted?  That  the  spring  will  produce 
foul  water,  because  it  has  been  purified  ? The 
word  faith  signifies  confidence , and  confidence, 
we  know,  is  the  basis  of  affection  and  of  friend- 
ship. Oh ! which  is  most  worthy  of  God — to 
serve  Him  from  the  affection  of  a child,  who  loves 
his  father  tenderly,  or  from  the  mean  and  selfish 
motive  of  the  mercenary,  who  looks  only  to  the  re- 
ward, or  from  the  servile  fear  of  the  slave,  who 
has  nothing  in  view  but  exemption  from  punish- 
ment? 

F aith,  uniting  the  soul  to  God,  passes  over  the 
space  which  separates  the  finite  from  the  infinite, 
the  44  things  which  are  only  temporal”  from  those 
44  which  are  eternal.”  It  is  44  the  substance  of 
things  hoped  for,  the  evidence  of  things  not  seen 
it  seizes,  beforehand,  those  things  which  44  eye 
hath  not  seen,  nor  ear  heard,  nor  the  art  of  man 
conceived  ;”  it  enjoys  heaven  upon  earth  ; and 
though  still  in  time,  it  lives  in  eternity.  Hence 
what  need  we  care  for  the  changes  which  our  mor- 


187 


CHRIST  THE  RESURRECTION,  &C. 

tal  nature  must  undergo?  Death  is  our  deliver- 
ance, the  tomb  a passage  to  eternal  life : “ Who- 
soever liveth  and  believeth  in  Me  shall  never 
die.”  I love  to  repeat  it,  that  it  was  at  a tomb 
that  Jesus  pronounced  these  words ; it  was  to  the 
sister  of  Lazarus  who  had  lain  four  days  in  the 
grave  that  He  gave  this  consolation.  No;  they 
are  not  dead  who  are  gone  before  us  into  a better 
country.  No  ; they  whom  you  have  loved  in  the 
Lord  in  this  world  shall  never  die.  The  principle 
of  life  which  faith  implants  in  their  soul  is  as  far 
above  all  that  is  mortal  as  heaven  is  above  earth. 
Is  it  death  to  lay  aside  this  frail  earthly  taberna- 
cle ; the  source  of  so  many  pains,  so  many  suffer- 
ings, so  many  sins  ? Is  it  death  to  be  delivered 
from  evil,  and  from  all  the  miseries  which  are  the 
fruits  of  sin  ? No ; that  which  lives  in  us  by  the 
grace  of  God,  through  faith,  shall  never  die. 
No;  it  is  not  death,  for  faith  to  be  changed  into 
sight,  for  hope  to  be  superseded  by  reality,  and 
for  love  fully  to  possess  and  to  enjoy  its  ob- 
ject. It  is  not  death,  to  see  in  a copious  flood  of 
light  and  truth  which  in  this  world  we  seek  amid 
so  many  errors,  and  so  much  ignorance  and  dark- 
ness. It  is  not  death,  to  be  satisfied  with  that 
righteousness,  that  holiness  which  our  soul  thirst- 
eth  after  here  below  in  the  midst  of  corruption. 
It  is  not  death,  to  be  put  in  possession  of  that  peace 
which  we  seek  here  below  in  the  midst  of  all  our 
disappointments,  all  our  sorrows,  all  our  tears.  It 
is  not  death,  to  see  face  to  face  that  Divine  Re- 
deemer whom  here  we  loved  though  we  saw  Him 


188 


MEDITATION  VIII. 


not,  and  whom  our  soul  often  longed  after  as 
the  bride  longs  for  the  presence  of  him  whom  her 
soul  loveth.  No  ; it  is  not  death,  to  possess  eter- 
nal life  ! “ Whosoever  liveth  and  believeth  in 

Me  shall  never  die.” 

This  faith  has  produced  at  all  times  and  in  all 
ages  the  same  life  and  the  same  hopes.  David 
beholds  a beloved  child  seized  with  a malady 
which  threatens  to  tear  him  from  his  affection ; 
he  puts  on  sackcloth  and  lies  upon  the  earth  in 
sign  of  his  deep  affliction  ; he  refuses  either  to  eat 
or  to  drink.  “ And  it  came  to  pass,”  the  sacred 
historian  goes  on  to  tell  us,  that  “ on  the  seventh 
day  the  child  died.”  The  servants  of  David  fear 
to  tell  him  that  the  child  is  dead ; for  say  they, 
u Behold,  while  the  child  was  yet  alive  we  spake 
unto  him,  and  he  would  not  hearken  unto  our 
voice  ; how  will  he  then  vex  himself  if  we  tell  him 
that  the  child  is  dead?”  u But  when  David  saw 
that  his  servants  whispered,  David  perceived  that 
the  child  was  dead.  Then  David  rose  from  the 
earth,  and  washed  and  anointed  himself,  and 
changed  his  apparel,  and  came  into  the  house  of 
the  Lord  and  worshipped.”  His  servants,  as- 
tonished at  his  conduct,  say  unto  him,  u What, 
then,  is  this  ; thou  didst  fast  and  weep  for  the 
child  while  it  was  alive  ; but  when  the  child  was 
dead,  thou  didst  rise  and  eat  bread  ? And  David 
answered,  while  the  child  was  yet  alive,  I fasted 
and  wept,  for  I said,  who  can  tell  whether  God 
will  be  gracious  unto  me,  that  the  child  may  live  ? 
But  now  that  he  is  dead,  wherefore  should  I fast? 


189 


CHRIST  THE  RESURRECTION,  & C. 

I shall  go  to  him , but  he  shall  not  return  to  me” 
(2  Sam.  xii.  18 — 23.)  Touching  resignation! 

glorious  hope  ! sweet  fruits  of  faith ! 66  Whoso- 

ever liveth  and  believeth  in  Me  shall  never  die.” 
Ye  sisters  of  Lazarus,  of  all  times  and  all 
places,  who  weep  for  the  ravages  which  death  has 
made  in  your  affections,  or  dread  it  for  yourselves, 
come  to  the  fountain  of  living  waters,  come  and 
draw  from  the  source  of  true  consolation  ; come 
and  quench  that  thirst  for  immortality,  which  con- 
sumes you  and  makes  you  mourn  over  the  fright- 
ful instability  of  every  thing  human  and  mortal ; 
come  to  Christ;  come  and  hear  His  divine  voice  j 
out  of  His  mouth  flow  consolation,  hope,  and  life. 
What ! saith  He  unto  you  as  He  did  unto  David, 
to  Martha,  and  to  Mary  ; what ! thou  weepest 
for  the  death  of  some  dear  object  of  your  affec- 
tion ! But  cease  to  call  that  death  which  is  only 
a birth  unto  a new  life  ; cease  to  mourn  for  the 
happiness  of  him  who  is  gone  before  thee  ! u 1 
am  the  resurrection  and  the  life  : he  that  believeth 
in  Me  shall  never  die.”  u All  that  are  in  their 
graves  shall  hear  My  voice.”  Those  eyes  which 
you  once  saw  closed  to  the  light  of  heaven,  shall 
open  again,  full  of  glory,  on  the  day  of  eternal 
meeting  ; those  lips  upon  which  you  once  saw  the 
smile  of  affection  playing  continually,  but  which 
you  have  beheld  blanched  with  the  paleness  of 
death,  shall  be  reanimated,  to  commence  with 
you,  pure  from  all  defilement,  the  new  song  of 
eternal  deliverance.  That  hand  which,  in  press- 
ing your  hand  for  the  last  time,  fell  cold  and  life- 


190 


MEDITATION  VIII. 


less,  shall  he  lifted  up  to  the  throne  of  God,  with 
your’s  and  with  those  of  all  the  royal  priesthood, 
to  adore  Him  for  ever  and  ever.  “ They  shall  not 
return  to  us,  but  we  shall  go  to  them  ” “ Jesus  is 

the  resurrection  and  the  life  !”  “ O death,  where 

is  thy  sting  ? O grave,  where  is  thy  victory? 
Thanks  be  to  God,  which  giveth  us  the  victory, 
through  Jesus  Christ  our  Lord !” 

“ Believest  thou  this  ?”  saith  Jesus  to  the  sister 
of  Lazarus,  with  an  accent  of  the  tenderest  love, 
and  desiring  to  draw  forth  from  her  a confession 
which  would  evince  that  she  had  in  her  heart  this 
principle  of  eternal  life.  If  thou  believest  this, 
He  seems  to  say,  thou  shalt  soon  find  in  that  faith 
a healing  balm  for  thy  deep  affliction  ; thy  tears 
shall  be  changed  into  thanksgivings  ; the  darkness 
which  envelops  thy  soul  shall  be  dissipated  by 
that  bright  light ; the  pain  of  separation,  so  ago- 
nizing to  the  unbeliever,  to  him  who  has  not  a 
living  faith,  shall  be  alleviated  by  the  assured 
hope  of  an  eternal  reunion. 

I also,  on  the  part  of  God,  ask  you,  O immor- 
tal beings  who  hear  me!  believe  ye  this?  Is 
Jesus  to  you  the  resurrection  and  the  life  ? Can 
you  joyfully  apply  to  yourselves  these  words  of 
eternal  truth,  u Whosoever  liveth  and  believeth 
in  Me  shall  never  die  ?”  When  you  contemplate 
as  at  hand,  the  grave  which  shall  soon  open  to 
receive  you,  and  into  which  all  that  is  mortal  in 
you  shall  soon  descend,  can  you  with  confidence 
look  beyond  it,  to  that  eternity  which  is  the 


CHRIST  THE  RESURRECTION,  &C.  191 

object  of  the  wishes  and  hopes  of  the  redeemed 
of  Jesus? 

Oh!  may  you,  may  we  all  he  enabled  to 
answer  with  the  confidence  of  Martha,  u Yea? 
Lord,  I believe  that  Thou  art  the  Christ,  the  Son 
of  the  living  God,  which  should  come  into  the 
world,” — come  from  heaven  to  bring  down  the 
truth  and  life  to  earth.  Error  proceeds  from 
earth ; falsehood  comes  from  hell ; but  Thou, 
Lord,  art  come  from  the  bosom  of  the  Father,  to 
reveal  Him  to  us ; Thy  word  is  truth.  I have 
not  seen  God ; I have  not,  like  Martha,  seen 
Jesus.  I see  man  die  and  descend  into  the  grave  ; 
none  of  the  blessed,  none  of  the  reprobate  have 
ever  come  to  me,  to  bear  witness  to  the  truth  of 
the  word  of  my  Saviour ; and  nevertheless  I be- 
lieve ; u I believe  that  Thou  art  the  Christ,  the 
Son  of  God,  that  should  come  into  the  world.” 
I see  an  unbelieving  world  counting  my  faith 
folly,  and  my  hope  a mere  delusion,  which  they 
ridicule  ; and  yet,  O my  Saviour,  “ I believe  that 
Thou  art  the  Christ,  the  Son  of  God,  that  should 
come  into  the  world.”  I see  a world  that  lieth  in 
wickedness  delivering  themselves  up  to  sin  and 
corruption,  as  if  Thou  hadst  not  died  for  sin,  as  if 
there  were  neither  death,  nor  judgement,  nor 
resurrection,  nor  life  ; but  though  the  whole  world 
were  to  rise  up  against  the  word  of  truth,  and 
against  the  holiness  of  Thy  law,  and  though  they 
were  to  u kill  thy  prophets,  and  throw  down  Thine 
altars,”  yet,  O my  Saviour,  would  I believe  that 
u Thou  art  the  Christ,  the  Son  of  God,  that  should 


192 


MEDITATION  VIIL 


come  into  the  world,”  I would  believe  that  Thou 
art  to  my  soul,  “ the  resurrection  and  the  life  !” 

O Redeemer,  since  this  faith  in  Thy  salvation 
is  a free  gift  of  Thy  grace,  condescend  to  grant  it 
to  us  all,  while  there  is  yet  time ! Make  all 
these  immortal  beings  feel  the  folly  of  seeking 
happiness  in  that  which  must  become  the  prey  of 
death,  instead  of  going  to  Thee,  who  art  the  re- 
surrection and  the  life  ! Above  all,  Lord,  when 
Thou  smitest  them  with  the  rod  of  affliction, 
when  some  painful  event,  some  unexpected  death, 
some  heart-rending  separation  takes  place,  and 
brings  trouble  into  their  hearts,  oh ! then,  let 
them  hear  Thy  voice  of  love  issuing  from  beneath 
the  ruins  of  that  superstructure  of  false  happi- 
ness which  they  had  erected  far  from  Thee,  and 
crying  unto  them  with  power,  “believest  thou 
this  ?”  Believest  thou  that  I alone  am  the  resur- 
rection and  the  life  ; believest  thou  that  without 
Me  there  is  nothing  but  grief,  doubt,  vexation  of 
spirit,  and  eternal  death?  O,  Jesus,  may  every 
thing  in  this  life  fade  away  and  disappear  before 
the  happiness  of  loving  Thee ! To  Thee  this 
heart  belongs ; may  it  beat  for  Thee  alone  ! and 
when  it  has  but  one  last  breath  to  breathe  into 
Thy  bosom,  may  that  breath  bear  to  the  foot  of 
Thine  eternal  throne  this  cry  of  hope,  “ Christ, 
Christ  is  my  life ; death  is  gain  to  me  ! Amen, 
Lord  Jesus,  Amen.” 


MEDITATION  IX. 


JESUS  WEPT. 

* 


John  xi.  28 — 36. 

K And  when  she  had  so  said,  she  went  her  way,  and  called  Mary  her 
sister  secretly,  saying,  the  Master  is  come,  and  calleth  for  thee. 
As  soon  as  she  heard  that,  she  arose  quickly,  and  came  unto  Him. 
Now  Jesus  was  not  yet  come  into  the  town,  but  was  in  that  place 
where  Martha  met  Him.  The  Jews  then  which  were  with  her  in 
the  house,  and  comforted  her,  when  they  saw  Mary,  that  she  rose 
up  hastily  and  went  out,  followed  her,  saying,  She  goeth  unto  the 
grave  to  weep  there.  Then  when  Mary  was  come  where  Jesus 
was,  and  saw  Him,  she  fell  down  at  His  feet,  saying  unto  Him, 
Lord,  if  Thou  hadst  been  here,  my  brother  had  not  died.  When 
Jesus  therefore  saw  her  weeping,  and  the  Jews  also  weeping 
which  came  with  her,  He  groaned  in  the  spirit,  and  was  troubled, 
and  said,  where  have  ye  laid  him  1 They  said  unto  Him,  Lord» 
come  and  see.  Jesus  wept.  Then  said  the  Jews,  Behold  how  He 
loved  him !” 

The  nearer  the  history  which  we  are  consider- 
ing approaches  to  its  conclusion,  the  more  lively 
and  touching  is  the  interest  which  it  excites.  Eve- 
ry step  in  this  great  transaction  is  so  sublime,  so 
beautifut,  so  much  above  the  ordinary  course  of 
human  affairs,  that  we  cannot  but  anticipate  a 
conclusion  in  unison  with  so  much  grandeur. 
And  what  may  we  not  expect  from  an  action  of 
which  Jesus  is  the  soul  and  the  author.  He  is 

17  , 


194 


MEDITATION  IX. 


represented  to  us  with  a majesty  altogether  divine 
in  the  foreground  of  that  historical  picture  which 
is  exhibited  to  our  view.  He  appears  in  the  midst 
of  the  surrounding  company  like  a sun  communi- 
cating to  the  worlds  around  it  that  lustre  with 
which  they  shine  to  our  eyes.  Lazarus,  Martha, 
Mary,  Thomas,  and  the  other  disciples,  all  look 
upon  Jesus,  all  direct  to  Jesus  their  thoughts,  their 
affections,  their  prayers,  their  tears ; all  partake 
of  His  light,  His  grace,  His  consolations.  And  if 
some  of  His  expressions,  if  some  of  His  actions 
have  hitherto  appeared  to  us  obscure  or  mysteri- 
ous, we  cannot  doubt  but  that  a word  of  His  power, 
and  of  His  love,  will  soon  dissipate  all  those  clouds, 
throw  torrents  of  light  upon  these  obscure  points 
of  His  conduct,  and  command  our  adoration  and 
surprise. 

But  before  our  historian  proceeds  to  this  part 
of  his  narrative,  he  calls  us  once  more  to  meditate 
upon  the  tomb  of  Lazarus.  Before  he  shows  us 
his  Master  displaying  the  power  of  God  the  Crea- 
tor, by  whom  all  things  were  made,  he  wishes  us 
once  more  to  trace  the  emotions  of  His  generous 
and  compassionate  heart,  until  he  comes  to  that 
part  of  the  conduct  of  Jesus  which  speaks  more 
than  volumes,  and  which  ought  to  draw  from  us 
tears  of  tenderness  and  of  gratitude  : “ Jesus  wept.” 

Martha,  Mary,  and  Jesus  are  now  going  suc- 
cessively to  draw  our  attention.  Martha  had  felt 
her  faith  and  her  hopes  revive  in  the  presence  of 
Him  who  is  called  the  “ Resurrection  and  the 
Life.”  “Yea,  Lord,”  she  had  said,  “ I believe 


JESUS  WEPT. 


195 


that  Thou  art  the  Christ,  the  Son  of  God,  that 
should  come  into  the  world.”  I see  in  Thee  the 
Messiah  promised  to  Israel,  the  Deliverer,  the 
Expectation  of  ages,  the  Desire  of  all  nations; 
Him,  whom  all  those  who,  like  Simeon  and  Anna, 
waited  for  the  consolation  and  deliverance  of  Is- 
rael, have  longed  after  with  the  most  ardent  desire. 
And  as  soon  as  Martha  recognizes  in  Jesus  her 
Saviour,  she  also  sees  in  Him  her  Almighty  Com- 
forter. Her  tears  cease  to  flow  ; with  faith  come 
back  confidence  and  peace,  and  she  experiences 
the  truth  of  that  promise  of  Jesus  which  He  has 
connected  with  a gracious  invitation,  u Come  unto 
Me,  all  ye  that  labour  and  are  heavy  laden,  and 
I will  give  you  rest : and  ye  shall  find  rest  unto 
your  souls.” 

But  Martha  cannot  enjoy  these  sweet  and  pre- 
cious consolations  alone.  She  has  not  forgotten 
that  her  sister  who  u sat  still  in  the  house”  is 
plunged  in  the  deepest  distress;  she  leaves  Jesus 
for  a moment  and  flies  to  Mary  to  acquaint  her 
with  the  good  news — -the  arrival  of  their  celestial 
Friend.  u She  went  her  way,  and  called  Mary 
her  sister  secretly,  saying,  The  Master  is  come, 
and  calleth  for  thee.”  Mary  had  shared  in  her 
sister’s  grief;  Martha  now  wishes  to  make  her  a 
sharer  in  her  joy ; the  two  sisters  had  wept  togeth- 
er, it  is  but  natural  that  their  affectionate  hearts 
should  now  rejoice  together  ; they  had  drunk  to- 
gether the  cup  of  grief,  it  is  right  that  they  should 
now  taste  together  the  sweets  of  divine  consolation. 
How  beautiful,  how  noble,  and  delightful  is  that 


196 


MEDITATION  IX. 


union  of  Christian  hearts,  in  which  all  is  in  com- 
mon— joy  and  grief,  pleasure  and  pain,  hopes  and 
fears.  How  much  superior  to  all  the  relations 
of  the  world  is  that  association  of  two  beings  who 
would  feel  a delicate  scruple  to  enjoy  any  pleasures 
without  one  another,  and  each  of  whom  would 
be  nobly  jealous  of  seeing  the  other  suffer  without 
taking  a part  in  his  sufferings.  It  is  only  in  the 
love  of  God  and  in  communion  with  Jesus,  that 
these  relations,  as  holy  as  they  are  sweet,  can  sub- 
sist ; these  relations  which  are  the  only  ones  that 
deserve  the  name  of  friendship.  If  these  con- 
nexions be  unreservedly  placed  under  the  influence 
of  the  Spirit  of  God,  (for  without  that  all  is  vanity, 
idolatry,  snare,  and  sin,)  what  blessings  must  they 
not  be  the  source  of!  Strangers  and  pilgrims 
upon  earth,  what  encouragement  must  it  afford 
us  to  have  faithful  fellow-travellers ! Combating 
in  an  arena  where  we  are  called  every  day  to  con- 
tend against  sin,  the  world,  and  our  own  hearts, 
what  a source  of  happiness  must  it  be  to  have 
brethren  in  arms,  who  share  our  dangers,  and  who 
by  their  words  and  by  their  example  encourage 
us  to  press  on  to  victory  ! Weak  and  sinful  as  we 
are,  what  a privilege  is  it  to  have  near  us  a frater- 
nal hand  which  is  ever  stretched  forth  to  point 
out  to  us  our  dangers,  to  support  and  assist  us ! 

Martha  returns  to  the  house  ; she  sees  her  be- 
loved sister  still  a prey  to  the  deepest  grief;  she 
calls  her,  takes  her  apart  secretly , as  our  text  tells 
us,  to  announce  to  her  the  happy  tidings  of  the 
arrival  of  Jesus.  We  ought  indeed  to  be  ready 


JESUS  WEPT. 


197 


at  all  times  u to  give  a reason  of  the  hope  that  is 
in  us  with  meekness,”  yet  there  are  many  experi- 
ences incident  to  the  Christian  life  which  the  dis- 
ciple of  Jesus  alone  can  comprehend.  Martha 
knew  this,  and  notwithstanding  the  ordinary  quick- 
ness of  her  impressions,  she  felt  that  there  was  no 
other  heart  but  that  of  Mary  to  which  she  could 
open  her’s,  or  which  was  capable  of  entering  into 
her  hopes  and  joys.  The  Jews  with  whom  the 
house  was  crowded  would  perhaps  have  seen,  in 
her  love  for  Jesus,  nothing  but  exaggeration,  in 
her  faith  nothing  but  enthusiasm,  in  her  hopes 
nothing  but  delusion.  Perhaps,  also,  the  solemn 
declaration  of  Jesus,  u I am  the  resurrection  and 
the  life  ; he  that  believeth  in  Me,  though  he  were 
dead,  yet  shall  he  live,”  and  that  significant  ques- 
tion by  which  it  was  followed,  u Believest  thou 
this  ?”  had  awakened  in  the  mind  of  Martha  some 
secret  hope  of  seeing  again  upon  this  earth  a 
brother  who  had  been  so  dear  to  her.  And  to 
whom  but  to  Mary  could  she  open  her  mind  on 
such  a subject  without  being  accused  of  fanati- 
cism and  folly  ? There  may  exist  in  the  heart  of 
the  child  of  God  a hope  so  aspiring,  a feeling  so 
deep,  that  he  would  think  it  a profanation  to  ex* 
pose  it  to  the  ridicule  or  sarcasm  of  the  unbe- 
liever. 

Ci  The  Master  is  come,”  saith  Martha,  with  the 
lively  feeling  of  happiness  which  one  experiences 
who  announces  to  the  afflicted  soul  the  most 
cheering  intelligence.  u The  Master  is  come  !” 
This  word  alone,  in  Martha’s  estimation,  should 
17* 


198 


MEDITATION  IX. 


be  sufficient  to  draw  Mary  out  of  the  depth  of  her 
affliction.  It  is  as  if  she  had  said,  “ True,  we  have 
suffered  long ; we  have  seen  the  sweet  ties  of  do- 
mestic affection  snapped  asunder ; we  have  seen 
Lazarus,  whom  we  so  much  loved,  die  and  go 
down  to  the  grave ; we  have  long  waited  in  vain 
for  Jesus  our  great  Comforter ; we  have  long  shed 
tears  of  affliction  far  from  Him ; but  £ the  Master 
is  come  already  I have  experienced  in  His  pre- 
sence unspeakable  consolation ; I have  felt  His 
peace,  which  is  better  than  life,  return  to  my 
heart.  Nothing  is  impossible  with  Him ; He  has 
declared  to  me  that  He  is  ( the  resurrection  and 
the  life,’  that  £ whosoever  belie veth  in  Him,  though 
he  were  dead,  yet  shall  he  live.1  He  comes  to 
comfort  us,  our  sorrow  shall  be  changed  into  joy, 
our  grief  into  lively  gratitude,  £ The  Master  is 
come,  and  calleth  for  thee.’  ” 

“He  calleth  for  thee  !”  What  love  is  this  of 
Jesus  ; what  consolation  for  Mary  in  her  grief! 
Ah ! He  whom  she  waited  for  so  long,  and  with 
such  an  ardent  desire,  has  not  forgotten  her.  Like 
the  Psalmist,  she  might  have  exclaimed,  in  her 
anguish,  “ My  soul  waiteth  for  the  Lord  more 
than  they  that  watch  for  the  morning.”  And 
now  the  hour  of  deliverance  is  arrived ; Jesus 
comes  Himself  to  comfort  her ; He  comes  to  re- 
move from  her  soul  the  burden  which  oppresses 
it,  the  cross  which  He  had  laid  upon  her  for  a 
time  ; He  comes  to  pour  into  the  bleeding  wounds 
of  her  heart  the  balm  of  consolation. 

O my  beloved  brethren,  acknowledge,  adore  the 


JESUS  WEPT. 


199 


love  and  the  faithfulness  of  the  Saviour.  He  is 
always  the  same.  When  you  are  called  to  the 
sweet  task  of  bringing  consolation  to  some  suffer- 
ing soul,  some  soul  weeping  over  the  tomb  of  a 
beloved  object ; some  soul  groaning  under  a sense 
of  its  corruption,  its  sins,  its  unworthiness  before 
God ; some  soul  plunged  in  the  depths  of  doubt 
and  of  distrust  :*  oh ! then,  do  as  Martha  did  to 
Mary  ; comfort  that  soul  with  these  words : u The 
Master  is  come,  and  calleth  for  thee.”  He  is 
come,  suffering  soul,  afflicted  soul,  sinful  soul ; that 
good  Master,  that  loving  Saviour,  that  divine 
Friend  whom  thou  thinkest  to  be  far  from  thee  is 
at  hand  ; He  is  come  ; He  has  not  forsaken  thee  ; 
He  watcheth  over  thee  ; He  is  come,  ready  to 
receive  thy  first  sigh  of  repentance,  thy  first  cry 
of  distress ; He  is  come,  ready  to  pardon,  to  bless 
thee ; u He  is  come,  and  calleth  thee  !”  He  call- 
eth thee,  by  this  very  affliction,  this  very  sickness, 
as  well  as  in  every  page  of  His  word  ; He  calleth 
thee,  to  make  thee  fully  enjoy  the  consolations  of 
His  grace ; He  calleth  thee,  to  speak  to  thy  soul 
of  pardon,  reconciliation,  peace,  and  love  ; He 
calleth  thee,  to  gather  thee  into  His  sheepfold ; 
He  calleth  thee,  that  coming  out  of  this  affliction, 
this  despondency,  these  doubts,  this  unbelief,  thou 
mayest  be  enabled  to  range  thyself  among  the 
number  of  the  redeemed — His  beloved  children. 

u He  calleth  thee !”  Take  heed  that  thou  be 
not  deaf  nor  insensible  to  this  call.  Beware  of  an 
offensive  distrust,  an  injurious  doubting ; beware 
qf  imitating  those  infatuated  persons  who  were 


200 


MEDITATION  IX. 


invited  to  the  marriage  supper,  and  who  all  began 
with  one  consent  to  make  excuse  ; beware  of  say- 
ing that  thou  art  unworthy  of  Him,  that  thou  art 
too  miserable,  too  sinful.  Ah  ! it  is  just  because 
thou  art  a sinner  that  it  behoved  Him  to  become 
a Saviour ; it  is  because  thou  art  poor,  blind,  na- 
ked and  miserable,  that  thou  must  come  to  Him, 
“ who  though  He  was  rich,  for  dur  sakes  became 
poor,  that  we  through  His  poverty  might  be  rich.5* 
££  He  calls  not  the  righteous,  but  sinners  to  repen- 
tance.” His  invitations  are  free  ; He  does  not 
sell  His  favours,  He  gives  them.  And  canst  thou 
suppose  that  He  calls  thee,  intending  to  reject 
thee  ; canst  thou  suppose  that  He  thus  trifles  with 
thy  misery  and  thine  affliction?  Far  be  from  us 
this  blasphemy  of  unbelief  O Jesus,  my  Saviour ! 
I hear  Thy  call ; I will  go  ; I will  hasten  like 
Mary  ; I will  go  to  Thee  that  I may  have  life. 
Ah  ! to  whom  else  shall  I go  ? Thou  hast  the 
words  of  eternal  life  ! 

Mary  hath  not  yet  attained  to  the  faith  and 
lively  hopes  of  Martha  ; grief  is  too  deep  in  her 
feeling  heart.  Meanwhile  she  hastens  to  obey 
the  call  of  Jesus.  Even  the  soul  which  is  encom* 
passed  with  afflictions  and  harassed  with  doubts, 
when  it  is  acquainted  with  the  Saviour’s  faithful- 
ness and  love,  makes  efforts  to  rise  up  to  Him, 
and,  as  it  were,  “ feels  after  God.”  But  who  can 
restrain  one  who  has  clearly  heard  the  call  of 
Jesus?  one  to  whom  it  has  been  said,  “ The  Mas- 
ter calleth  thee  ?”  Ah ! such  a one  feels  the  ap- 
proach of  deliverance,  and  as  the  flower  turns  its 


JESUS  WEPT. 


201 


head  towards  the  sun,  and  opens  to  receive  its  en- 
lightening beams ; as  the  stag,  panting  from  the 
heat  of  the  desert,  plunges  into  the  running  stream; 
as  the  child  runs  with  tears  into  the  embrace  of 
its  mother,  whom  it  had  lost,  thus  the  soul,  thirst- 
ing for  consolation,  peace,  and  rest,  opens  to  the 
sweet  influence  of  the  presence  of  its  redeeming 
God,  quenches  its  thirst  at  that  well  of  living 
water  which  springeth  up  unto  everlasting  life, 
and  flies  with  confidence  into  the  arms  of  that 
Heavenly  Father  who  has  a remedy  for  all  its  evils, 
and  in  whom  “ there  is  plenteous  redemption.” 
il  As  soon  as  she  heard  that,  she  arose  quickly, 
and  came  unto  Him.” 

But  we  have  already  said,  according  to  the 
declaration  of  St.  Paul,  that  “ the  natural  man  re- 
ceiveth  not  the  things  of  the  Spirit  of  God ;”  and 
the  Jews  who  were  with  Mary  on  this  occasion 
afford  a confirmation  of  this  sad  truth.  St.  John, 
before  he  shows  us  Mary  at  the  feet  of  Jesus, 
speaks  of  these  Jews,  and  tells  us  what  they 
thought,  and  what  they  said,  as  if  to  give  a shad- 
ing to  the  picture.  “ The  Jews,  then,  which  were 
with  her  in  the  house,  and  comforted  her,  when 
they  saw  Mary,  that  she  rose  up  hastily,  and  went 
out,  followed  her,  saying,  She  goeth  unto  the  grave, 
to  weep  there.”  It  was  a custom  in  the  East, 
which  con  tinues  to  the  present  time,  to  go  frequently, 
during  the  first  days  of  mourning,  to  the  tomb  of 
the  departed,  and  u weep  there.”  He  who  has 
not  yet  heard  the  call  of  Jesus,  or  has  shut  his 
heart  against  it ; he  who  is  ignorant  of  the  irresis- 


202 


MEDITATION  IX. 


tible  attraction  which  leads  the  afflicted  soul  to 
throw  itself  at  the  feet  of  the  Saviour ; he  who 
has  never  drawn  supplies  from  the  source  of  true 
consolation,  hy  private  prayer  in  the  closet, — such 
a one  cannot  comprehend  the  conduct  and  the 
joys  of  the  child  of  God.  He  cannot  conceive 
that  a soul  in  deep  affliction  can  have  any  other 
remedy  for  its  grief,  than  the  melancholy  privilege 
of  going  and  weeping  over  the  tomh,  which  has 
just  swallowed  up  the  object  of  itstenderest  affec- 
tions and  of  its  dearest  hopes.  He  follows,  with 
an  inconsolable  regret,  these  poor  mortal  remains. 
The  Jews  wept  and  lamented  over  the  graves  of 
their  friends  for  seven  days  consecutively.  We 
in  our  days  erect  a monument  to  perpetuate  our 
sorrow,  to  hide,  if  possible,  the  vanity  of  every 
thing  human,  and  banish  from  our  minds  the 
humbling  truth  that  “ all  flesh  is  as  grass,  and 
all  the  glory  of  man  as  the  flower  of  the  field.” 
We  attach  ourselves  also  with  a grief  that  knows 
no  remedy,  and  with  wounded  affections,  to  that 
which  is  already  reduced  to  dust.  a We  weep  as 
those  that  have  no  hope.”  To  give  a colour  to 
this  sadly  idolatrous  worship,  we  call  it  “ the  re- 
ligion of  the  tomh.”  Alas ! we  might  with  more 
propriety  designate  it  the  religion  of  despair,  or,  to 
use  a milder  expression,  the  poetry  of  grief. 

No,  Mary  is  not  gone  to  the  grave  ; she  knows 
that  Jesus  is  come  ; she  goes  to  lay  at  His  feet 
the  burden  of  her  grief,  to  open  her  heart  to  Him, 
as  Martha  had  done.  She  throws  herself  at  His 
feet,  weeping  abundantly  j u Lord,”  says  she,  “ if 
I 


JESUS  WEPT. 


203 


Thou  hadst  been  here,  my  brother  had  not  died !” 
This  is  all  that  her  grief  and  her  sobs  allow  her  to 
utter.  She  has  sufficient  faith,  sufficient  confi- 
dence, to  throw  herself  at  the  feet  of  Jesus,  forget- 
ting, in  His  presence,  the  crowd  that  surrounds 
her — forgetting  the  whole  universe  besides.  But 
this  is  the  utmost  that  her  deep  affliction  permits 
her  to  do.  She  had  not  sufficient  strength,  and 
perhaps  not  sufficient  faith,  to  add  to  her  com- 
plaint like  Martha,  “ But  even  now  I know  that 
whatsoever  Thou  wilt  ask  of  God,  God  will  give 
it  Thee.”  Her  silent  grief  does  not  let  us  see 
what  passes  in  her  afflicted  heart.  Has  a dark 
veil  of  sadness  enveloped  her,  and  hid  from  her 
view  the  objects  of  her  faith  and  hope  ? Do  her 
words  mean,  that  since  “her  brother  is  dead,” 
every  thing  has  become  indifferent  to  her  ? Does 
she  see  no  remedy  for  her  afflictions?  Does  she 
think  that  Jesus  is  come  too  late  to  repair  her 
loss?  “If  Thou  hadst  been  here?”  Does  she 
imagine  that  the  grave  can  put  bounds  to  the 
power  of  her  Divine  Friend  ? Is  it  despondency 
and  distrust  that  extort  from  her  these  expressions 
of  so  deep  a melancholy,  “ My  brother  would  not 
have  died?”  Or  is  it  that,  full  of  confidence,  she 
deems  it  enough  to  show  to  her  Saviour,  in  a sin- 
gle sentence,  her  whole  grief,  to  open  to  Him  her 
heart,  to  prostrate  herself  at  His  feet,  to  feel  her- 
self near  Him  in  her  affliction,  as  she  was  for- 
merly, when  she  sat  at  His  feet  and  heard  His 
word?  Does  she  in  her  trial  feel  the  reality  of 
His  promises  and  of  His  word,  which  she  had  so 


204 


MEDITATION  IX. 


often  heard  ? Is  her  faith  a light  shining  in  dark- 
ness ? Are  her  hopes  a healing  halm  to  the 
wound  of  her  heart?  We  love  to  think  so;  we 
love  to  see  in  her  silence  the  confidence  and  peace 
of  her  soul,  expecting  every  thing  from  Jesus,  and 
throwing  itself  upon  His  tender  compassion.  We 
love  to  see  in  it  that  patient  waiting  which  has 
never  been  disappointed,  since  Mary  experienced 
the  faithfulness  and  love  of  the  Saviour  far  beyond 
what  she  could  have  expected. 

O,  my  beloved  brethren ! dis’ciples  of  Jesus ! 
how  sweet  is  it  for  us  to  know  that  in  all  our  trials 
even  should  we,  in  the  despondency  of  our  souls, 
have  only  strength  enough,  like  Mary,  to  cast  our- 
selves at  the  feet  of  that  great  High  Priest,  who 
can  be  u touched  with  a feeling  of  our  infirmities,” 
yet  this  will  be  sufficient  to  move  His  generous 
heart  in  our  favour,  sufficient  to  attract  towards  us 
a look  of  His  tender  compassion  and  infinite  good- 
ness. Never  has  the  cry  of  an  afflicted  soul  found 
the  heart  of  Jesus  insensible  ; never  has  a single 
sigh  of  a broken  and  contrite  heart  ascended  in 
vain  to  the  throne  of  grace.  “ This  poor  man 
cried,  and  the  Lord  heard  him,  and  delivered  him 
out  of  all  his  troubles.  O taste  and  see  that  the 
Lord  is  good : blessed  is  the  man  that  trusteth  in 
Him.”  (Ps.  xxxiv.  6,  8.) 

This  silence  of  Mary,  at  the  feet  of  Jesus,  is  in 
perfect  harmony  with  her  whole  character.  More 
feeling  than  Martha,  her  grief  is  also  more  pro- 
found. All  her  lively  and  deep  impressions  are 
concentrated  to  one  point  in  her  soul.  She  is  not 


JESUS  WEPT. 


205 


able  to  express  herself  in  words,  to  address  a 
prayer  to  her  Saviour,  or  to  declare  her  confidence 
in  Him.  She  lies  in  silent  prostration  at  His  feet. 
She  cannot  join  in  that  song  of  triumph,  with  one 
who  was  animated  by  an  all  powerful  faith, 
11  We  glory  in  tribulation  also,  knowing  that  tribu- 
lation worketh  patience,  and  patience  experience, 
and  experience  hope,  and  hope  maketh  not 
ashamed,  because  the  love  of  God  is  shed  abroad 
in  our  hearts  by  the  Holy  Spirit  which  is  given 
unto  us.”  The  experience  of  every  day  evinces 
that  persons  of  a deeply  susceptible  nature — those 
who,  like  Mary,  make  all  their  theology,  all  their 
religion,  consist  in  feeling,  as  a counterpoise  to  the 
lively  enjoyments  which  they  derive  from  the  sub- 
lime truths  of  the  Gospel — are  called  to  endure 
far  more  painful  conflicts  than  those  who  live  a 
life  of  simple  faith.  The  path  which  they  pursue 
is  more  difficult  and  dangerous,  because  every  ob- 
ject makes  a deeper  impression  upon  them,  every 
untoward  event  which  they  meet  in  life  shakes  to 
its  foundation  this  power  of  feeling,  and  lays  siege 
to  their  faith,  their  religion,  the  very  life  of  their 
soul.  Oh ! how  necessary,  then,  was  it  that  the 
word  of  God  should  erect  the  structure  of  our  eter- 
nal salvation  upon  the  immoveable  rock  of  God’s 
faithfulness,  against  which  the  waves  and  the 
storms  may  exercise  their  fury,  but  they  are  broken 
and  expire  at  its  base. 

If  by  faith  we  be  established  upon  the  Rock  of 
Ages,  sombre  clouds  may  gather  around  us,  dark- 
ness may  become  more  dense,  it  may  spread  over 
18 


206 


MEDITATION  IX. 


the  heavens  a gloomy  veil,  and  shut  out  from  us 
every  ray  of  celestial  light,  yet  shall  we  wait  upon 
the  Lord  ; and  our  expectation  shall  not  be  disap- 
pointed. Let  not  then  the  continual  variations  of 
religious  feeling  which  we  may  experience,  be 
ever  the  measure  of  our  assurance  of  salvation  ; 
otherwise  we  shall  continually  see  our  peace,  our 
hopes,  our  eternity,  exposed  to  the  mercy  of  all 
those  infirmities  which  in  this  life  may  take  away 
from  us  the  sensible  enjoyment  of  God’s  presence, 
of  His  pardon,  of  His  grace,  and  of  His  adoption. 
It  is  not  written  a the  just  shall  live  by  feeling,” 
but  u the  just  shall  live  by  faith.”  God  forbid  that 
we  should  be  understood  to  mean  by  this  faith  a 
mere  barren  adherence  to  the  truths  of  the  Gospel, 
producing  no  influence  upon  the  heart,  or  a pre- 
sumptuous assurance  founded  upon  mere  notions 
of  the  mind.  The  faith  which  does  not  “ work  by 
love”  is  not  a true  faith,  and  u he  that  loveth  not 
hath  not  known  God,  for  God  is  love.”  Such  are 
the  two  rocks  between  which  we  have  to  steer, 
and  upon  which  many  souls  have  made  shipwreck. 
Happy  that  soul  who,  to  avoid  the  one  and  the 
other,  sits  like  Mary  at  the  feet  of  Jesus,  to  hear 
Him  in  the  time  of  prosperity,  and  whom  the  day 
of  trial  still  finds,  like  her,  at  the  feet  of  Jesus, 
waiting  for  assistance  from  Him. 

But  let  us  hasten  to  turn  our  eyes  towards  Je- 
sus. We  love  to  contemplate  Him  in  the  midst 
of  this  scene  of  grief.  Ah ! He  does  not  remain 
insensible  to  it.  He  beholds  Mary  at  His  feet, 
overwhelmed  with  her  affliction,  and  unable  to 


JESUS  WEPT. 


207 


do  any  tiling  but  weep.  He  sees  the  Jews,  some 
of  whom,  we  hope,  really  sympathize  with  her ; 
while  the  greater  part  but  imitate  her  grief,  and 
make  lamentation  according  to  the  usage  of  their 
country  on  such  occasions.  At  this  sight  Jesus, 
who  was  no  stranger  to  any  of  those  emotions 
which  thrill  through  the  depths  of  the  human 
heart,  “ groaned  in  spirit  and  was  troubled.” 
What  was  it  that  passed  in  His  great  soul?  What 
mortal  can  fathom  His  emotions,  His  trouble  of 
mind,  and  tell  us  what  he  felt?  If  we  take  the 
original  word  in  its  literal  signification,  we  shall 
see  in  Jesus,  besides  the  feeling  of  tender  sympa- 
thy which  the  scene  before  Him  excited  in  His 
breast,  a feeling  of  that  holy  impatience  which 
He  frequently  experienced  at  the  view  of  the 
weakness,  corruption,  and  unbelief  of  those  from 
whom  he  had  a right  to  expect  the  greatest  con- 
fidence. “ O,  unbelieving  generation ! how  long 
shall  I be  with  you?  how  long  shall  I suffer  you? 
What ! are  those  Jews  to  whom  I have  exhibited 
my  works,  who  have  heard  my  instructions  since 
the  commencement  of  my  ministry,  still  unable  to 
offer  to  the  afflicted  any  thing  but  worthless  con- 
solations? What!  is  Mary  herself,  who  has  been 
so  highly  favored,  able  only  to  utter  words  of  de- 
spondency, I had  almost  said,  of  reproach  ? c If 
thou  hadst  been  here,  my  brother  had  not  died  ! 

‘ O ye  of  little  faith,  how  great  is  your  weakness  ! 
how  easily  does  distrust  insinuate  itself  into  your 
hearts ! A few  days  of  trial,  a few  days  of  waiting, 
and  you  have  no  more  faith ! How  ignorant  are 


208 


MEDITATION  IX. 


the  most  enlightened ! how  weak  the  strongest! 
how  ungrateful  the  most  affectionate  !*  ” 

Or  are  we  to  regard  the  trouble  and  emotion 
of  Jesus  as  expressive  of  a feeling  of  grief  at  the 
sight  of  human  misery,  of  which  He  had  before 
His  eyes  so  melancholy  a picture  ? Is  He  moved 
with  indignation ; has  He  put  on  “ vengeance  as 
a cloak,”  against  him  “ who  hath  the  power  of 
death,”  against  him  by  whom  <£  sin  entered  into 
the  world,  and  death  by  sin,”  and  with  whom  He 
is  going  to  engage  in  a contest,  which  shall  show 
to  all  future  generations,  that  the  powers  of  hell 
are  in  subjection  to  the  eternal  Son  of  God,  and 
that  Satan  shall  shortly  be  bruised  under  the  feet 
of  God’s  children?  or  was  it  only  a deep  compas- 
sion for  the  afflicted  sisters  that  Jesus  felt?  This 
the  expressions  in  the  original  scarcely  allow  us 
to  believe.  But  whatever  it  was,  we  shall  see 
Jesus  moved  even  to  tears  by  this  tender  compas- 
sion. And  whatever  was  at  first  the  real  cause 
of  His  trouble,  He  turns  from  the  scene  which 
He  has  before  His  eyes ; He  hastens  to  go  for- 
ward to  the  accomplishment  of  His  work ; He 
demands  where  the  mortal  remains  of  Lazarus 
are  laid;  He  turns  toward  the  sepulchre,  where 
He  is  going  to  show  unto  the  world,  that  to  Him 
nothing  is  impossible. 

“And  He  said,  Where  have  ye  laid  him? 
They  say  unto  Him,  Lord,  come  and  see.”  Jesus 
had  stopped  to  suggest  consolation  to  Martha,  to 
give  her  encouraging  promises,  to  reason  with 
her.  But  He  who  searcheth  the  heart,  He  who 


JESUS  WEPT. 


209 


well  knows  what  kind  of  consolation  is  suited  to 
each  of  His  people,  touched  with  compassion  for 
this  deep  affliction  of  Mary,  mourns  with  her, 
weeps  with  her,  and  asks  for  the  tomb  of  her  bro- 
ther, in  order  to  show  her,  by  His  power,  His  love 
and  faithfulness.  He  alone  is  really  capable  of 
comforting  the  afflicted,  who  loves  them,  suffers 
with  them,  and  shares  their  grief.  Even  the 
people  of  the  world  feel  to  a certain  degree  what 
a real  comforter  ought  to  be.  They  say,  6C  We 
condole  with  one  for  whom  we  care  but  little  ; we 
weep  with  a friend.”  Oh  ! let  us  endeavour  to 
feel,  that  the  more  we  are  animated  by  that  true 
charity,  that  ardent  love  which  glowed  in  the 
heart  of  Jesus,  the  more  we  shall  be  capable  of 
comforting  our  afflicted  brethren  in  their  trials  ; 
and  the  more  we  shall  be  disposed  to  comfort 
them  by  actions,  by  devotedness,  and  if  it  be  ne- 
cessary, by  sacrifices.  u Where  have  ye  laid 
him?”  asks  Jesus.  And  while  they  conduct  Him 
to  that  abode  of  death,  His  thoughts  rest  upon 
Lazarus,  the  object  of  so  much  affection,  but  at 
the  same  time  of  so  much  grief  and  of  so  many 
tears.  His  heart,  moved,  by  what  He  sees 
around  Him,  cannot  contain  all  the  feelings 
which  crowd  upon*it,  and  He  who  was  God,  and 
who  yet  has  been  called  with  truth  the  most 
humane  of  mankind,  restrains  not  His  tears : 
u Jesus  wept.” 

“ Jesus  wept !”  divine  words ! words  which 
penetrate  into  the  depths  of  the  most  unfeeling 
heart,  to  search  if  there  be  a last  chord  which 
IS* 


210 


MEDITATION  IX. 


they  can  make  vibrate  there  ! words  upon  which 
we  may  meditate  but  not  discourse,  because  in 
hearing  them  a multitude  of  thoughts  and  feel- 
ings press  forward,  and  fill  our  whole  soul.  The 
pen  even  of  St.  John  declined  to  make  a single 
reflection  upon  them.  These  words  escaped,  as 
it  were,  from  His  affectionate  heart,  and  he 
thought,  doubtless,  u Here  is  a subject  of  medita- 
tion for  ages.”  Some  of  the  Jews  who  were  pre- 
sent exclaimed,  “ Behold,  how  He  loved  him!” 
But  how  far  were  they,  as  we  ourselves  are,  from 
comprehending  the  tears  of  Jesus. 

Doubtless  we  can  say  with  them,  “ Behold, 
how  He  loved  him!”  for  already  St.  John  hath 
told  us,  “Jesus  loved  Martha,  and  Mary,  and 
Lazarus ;”  and  He  who  was  never  found  insensible 
to  any  of  our  miseries ; He  who  was  touched  with 
compassion  for  the  multitude  which  pressed  around 
Him,  “ because  they  were  as  sheep  having  no 
shepherd He  who  shed  tears  of  pity  over  the 
guilty  and  hardened  inhabitants  of  Jerusalem,  who 
were  going  to  put  Him  to  death ; He  who  with 
His  dying  voice  prayed  with  the  tenderest  charity 
for  His  murderers,  He  doubtless  must  have  been 
deeply  affected  by  the  afflictions  of  those  for  whom 
He  cherished  a particular  affection.  It  is  then  per- 
mitted to  us  also  to  weep  on  account  of  our  own 
trials  and  those  of  our  friends.  If  but  the  dispen- 
sations of  our  God  find  our  heart,  and  our  will, 
submissive  to  His  absolute  sovereignty  over  us, 
this  expression  of  our  grief  has  nothing  inconsis- 
tent with  the  Christian  character.  The  Gospel 


JESUS  WEPT. 


211 


has  nothing  in  common  with  stoicism.  Abraham 
wept  over  the  tomb  of  Sarah ; Jacob  over  the 
tomb  of  Rachel ; David  over  that  of  Absalom ; 
Jesus  over  that  of  Lazarus.  So  long  as  our  trials 
have  not  the  effect  of  weakening  our  faith,  render- 
ing our  submission  less  sincere,  our  hopes  less  lively, 
our  love  less  real,  we  may  allow  our  hearts  to 
grieve,  our  tears  to  flow.  The  worldly  man  may 
accuse  us  of  weakness ; some  Christians  even  may 
suspect  the  reality  of  our  faith,  and  the  sincerity 
of  our  submission,  but  Jesus,  who  searcheth  the 
heart,  will  not  condemn  us ; He  will  remember 
His  own  tears  ; He  will  have  pity  upon  ours. 
“ Jesus  wept !” 

Jesus  has  before  Him  a striking  example  of  the 
instability  of  all  human  joys.  A short  time  ago 
the  abode  of  Bethany,  now  a house  of  mourning, 
was  the  dwelling  of  peace  and  happiness.  Laza- 
rus was  the  joy  and  hope  of  his  two  sisters ; Mary, 
sitting  at  the  feet  of  Jesus,  heard  with  delight  the 
words  of  eternal  life  which  flowed  from  His  lips ; 
Martha  testified  her  affection  to  her  Saviour,  by 
her  eagerness  to  serve  Him  ; all  was  peace,  rest, 
and  joy,  in  that  habitation  where  Jesus  and  His 
disciples  used  to  come  and  find  an  agreeable  re- 
treat. And  now  a few  days  have  passed,  and 
Lazarus  is  in  the  grave,  mouldering  in  corruption  ; 
Mary  bathed  in  tears,  and  clothed  in  a garment 
of  mourning,  is  prostrated  at  the  feet  of  Jesus; 
and  the  Jews,  who  surround  them,  made  this 
abode  of  peace  resound  with  their  lamentations. 
66  Jesus  wept  I” 


212 


MEDITATION  IX. 


Oh ! how  difficult  it  is  to  engrave  upon  our 
hearts  the  sad  truth,  that  all  we  possess  upon 
earth  is  only  lent  to  us  for  a time,  and  for  a very 
short  time  ; that  to-morrow,  perhaps,  the  object  of 
our  dearest  affections  may  be  a corpse  ; that  all 
that  our  soul  has  made  a support  of,  a source  of 
joy  and  of  happiness,  shall  be  confounded  with  the 
dust  of  the  earth  ! Disciples  of  Jesus  ! when  will 
you  cease  to  make  idols  of  those  objects  which  the 
Lord  hath  entrusted  to  you,  that  you  might  con- 
secrate them  to  His  service?  When  will  you 
learn  that  this  is  neither  the  place  nor  the  time  of 
your  rest  ? When  will  you  learn  to  think,  to  love, 
and  to  act,  as  strangers  and  pilgrims,  for  whom 
there  isbut  one  thingneedful — to  reach  your  native 
country  ? And  you,  ye  men  of  the  world,  when 
will  you  cease  to  hew  out  unto  yourselves  in  the 
wilderness,  u broken  cisterns  which  can  hold  no 
water  ?”  When  will  you  cease  to  “ sow  the 
wind,  and  reap  the  whirlwind  ?”  When  will  you 
cease  to  seek  your  happiness,  your  peace,  your  life, 
in  that  which  shall  disappear  to-morrow,  like  the 
stubble  which  the  wind  scattereth  ? Ah  ! if  Jesus 
shed  tears  of  compassion  over  the  guilty  Jerusa- 
lem, tears  of  tenderness  over  the  tomb  of  a friend, 
what  bitter  tears  would  He  have  shed  over  your 
deplorable  folly  ! Let  His  tears  be  a powerful  les- 
son of  instruction  to  you  ! u Jesus  wept !” 

But  the  great  soul  of  Jesus  does  not  confine  all 
its  melancholy  thoughts  to  that  scene  of  insta- 
bility and  grief.  If  the  view  of  a tomb,  open  and 
ready  to  receive  its  prey,  makes  the  heart  of  every 


JESUS  WEPT. 


213 


reflecting  person  beat,  what  must  that  sight  have 
been  to  Him  who  had  created  man  in  His  own 
image,  and  assigned  him,  as  his  dwelling,  not  the 
dark  tomb,  but  the  delightful  bowers  of  Eden  ? 
What  a comparison  must  Jesus  have  drawn  be- 
tween that  scene  of  death  which  was  before  Him, 
and  that  in  which  He  first  saw  man  when  he  came 
forth  from  His  hand,  pure,  perfect,  and  happy, 
enjoying  the  delights  of  an  existence  of  felicity 
and  love  which  his  Creator  had  just  conferred 
upon  him.  Could  He  recognize  His  own  work? 
Must  He  not  have  beheld,  with  bitter  feelings, 
the  ravages  of  sin,  which  had  defiled  and  ruined 
the  creature,  and  hewn  out  his  tomb  ? If  every 
equipage  of  death  that  passes  through  our  streets 
tells  the  Christian  that  man  is  guilty,  what  must 
the  tomb  of  Lazarus  have  told  Jesus,  the  Holy 
One  and  the  Just,  and  what  the  thought  of  those 
millions  of  His  creatures,  that  expire  from  gene- 
ration to  generation,  amid  agonies  and  pains, 
(notwithstanding  the  tears  of  those  who  love  them,) 
and  are  engulphed  in  the  abyss  which  sin  has 
dug  out,  crying  to  those  that  have  ears  to  hear, 
“Man  is  fallen!”  If  even  the  common  observer 
cannot  contemplate,  without  emotion,  the  ruins  of 
a majestic  edifice  which  the  tempest  has  over- 
thrown, what  must  the  architect  feel  whose  sub- 
lime genius  has  conceived  the  design  of  the  build- 
ing, and  who  has  watched  it  with  solicitude  as  it 
rose  to  its  completion?  If  we  mortal  beings,  be- 
ings of  a day,  who  are  born  amid  sufferings,  and 
grow  up  among  “briers  and  thorns,”  which  cover 


214 


MEDITATION  IX. 


an  accursed  earth  by  reason  of  sin,  if  we  groan  at 
the  sight  of  a scene  of  death  and  destruction, 
which  attests  our  fall  and  degradation,  what  must 
have  been  felt  at  such  a sight  by  Him  who  came 
down  from  the  Father,  from  the  abode  of  peace, 
of  holiness,  of  happiness ! “ Jesus  wept !” 

But  O,  my  beloved  brethren ! my  companions 
in  exile  and  misery ! let  the  tears  of  Jesus,  instead 
of  saddening  us,  be  to  us  a source  of  the  most 
precious  consolation.  Ah ! if  He  could  shed  a 
tear  over  our  miseries,  it  was  because  He  came  to 
earth  to  deliver  us  from  these  miseries;  if  our 
woes  touch  His  compassionate  heart,  He  has  come 
to  supply  a remedy  for  them  ; if  He  weeps  over  a 
tomb,  and  over  the  instability  of  every  thing 
human,  He  is  going  to  destroy  him  that  hath  the 
power  of  death ; if  He  mourns  over  the  ravages 
of  sin,  He  is  going  to  die,  and  by  His  death  to 
take  away  sin  and  all  our  defilements.  O gene- 
rous grief  ! compassionate  tears  of  my  Saviour ! 
flow,  flow  upon  our  miseries.  You  sweeten  their 
bitterness  ; you  are  a healing  balm  for  our  wounds. 
Now  we  know,  we  have  seen,  that  u we  have  not 
a High  Priest  that  cannot  be  touched  with  a feel- 
ing of  our  infirmities.”  Let  us,  then,  take  courage, 
feeble  beings,  sinful  beings ; let  us  go  to  this  mer- 
ciful Saviour  ; let  us  not  fear  lest  He  should  cast 
us  out ; His  tears  sufficiently  proclaim  His  love. 
And  if  the  Jews  said,  “ See  how  He  loved  him!” 
let  us  also  say,  “ See  how  he  loves  us  !”  He  is 
always  the  same.  Though  He  is  no  longer  upon 
earth  to  shed  tears,  He  is  with  God,  His  Father, 


JESUS  WEPT. 


215 


pleading*  our  cause,  interceding  for  us,  demanding 
pardon  for  our  unfaithfulness  and  for  our  corrup- 
tions. He  knows  all  our  sorrows,  all  our  tempta- 
tions, all  our  weaknesses ; Bethany  has  not 
escaped  from  His  memory,  nor  the  unhappy  from 
His  heart.  u Let  us  come  with  boldness  to  the 
throne  of  grace,  that  we  may  obtain  mercy,  and 
find  grace  to  help  in  time  of  need.”  Let  us  love 
this  Saviour  who  has  so  loved  us ; let  us  conse- 
crate to  Him  our  hearts  which  belong  to  Him  by 
so  many  titles.  O Jesus  ! O my  Saviour  ! Thou 
see st  that  I wish  to  love  Thee!  Yes,  I would 
that  I could  say  with  one  of  Thy  servants,  11 1 
have  but  one  passion ; it  is  for  Thee,  Thee  alone.” 


MEDITATION  X. 


“LAZARUS,  COME  FORTH.’ 


John  xi.  37 — 44. 


; And  some  of  them  said,  Could  not  this  man,  whicn  opened  the 
eyes  of  the  blind,  have  caused  that  even  this  man  should  not  have 
died?  Jesus  therefore  again  groaning  in  Himself  cometh  to  the 
grave.  It  was  a cave,  and  a stone  lay  upon  it.  Jesus  said,  Take 
ye  away  the  stone.  Martha,  the  sister  of  him  that  was  dead,  saith 
unto  Him,  Lord,  by  this  time  he  stinketh : for  he  hath  been  dead 
four  days.  Jesus  saith  unto  her,  Said  I not  unto  thee,  that,  if  thou 
wouldest  believe,  thou  shouldest  see  the  glory  of  God  ? Then  they 
took  away  the  stone  from  the  place  where  the  dead  was  laid. 
And  Jesus  lifted  up  His  eyes,  and  said,  Father,  I thank  Thee  that 
Thou  hast  heard  Me.  And  I knew  that  Thou  hearest  Me  always : 
but  because  of  the  people  which  stand  by  I said  it,  that  they  may 
believe  that  Thou  hast  sent  Me.  And  when  He  thus  had  spoken, 
He  cried  with  a loud  voice,  Lazarus,  come  forth.  And  he  that  was 
dead  came  forth,  bound  hand  and  foot  with  grave-clothes : and  his 
face  was  bound  about  with  a napkin.  Jesus  saith  unto  them, 
Loose  him,  and  let  him  go.” 

The  part  which  man  performs  in  the  drama  of 
life,  ends  with  his  existence  here  below.  All  that 
is  purely  terrestrial  in  the  history  of  the  greatest 
and  most  powerful  among  men,  dies  with  them, 
save  perhaps  their  name,  which  passes  from  age 
to  age,  like  the  slight  trace  which  the  majestic 
vessel  leaves  after  it  upon  the  surface  of  the  wa- 
ters, and  which  is  communicated,  for  a while, 


LAZARUS,  COME  FORTH. 


217 


from  wave  to  wave,  until  it  is  lost  in  the  immen- 
sity of  the  ocean.  Beyond  that  fatal  term,  man 
is  impotent.  He  gives  back  to  the  earth  what  he 
had  received  from  it,  and  all  the  interests  of  this 
world,  as  far,  at  least,  as  he  is  concerned,  are  at 
an  end.  Those  who  write  his  history,  relate  his 
actions  up  to  the  period  of  his  death  ; they  pass  a 
judgment  upon  his  character,  upon  the  good  or 
bad  influence  which  he  exerted  over  his  age,  and 
their  task  is  ended.  Such  is  equally  the  lot  of  the 
hero  celebrated  for  his  achievements,  and  of  the 
unhappy  being  who  is  distinguished  among  his 
fellow-men  only  for  his  misfortunes. 

How  is  it,  then,  that  the  history  which  for  some 
time  has  been  affording  matter  for  our  medita- 
tions, just  assumes  the  deepest,  the  most  lively, 
and  the  sublime st  interest,  at  the  tomb  of  him  who 
forms  the  subject  of  it  ? How  is  it  that  instead 
of  laying  down  his  pen  at  the  grave  of  Lazarus, 
and  resting  satisfied  with  merely  dropping  a tear 
to  his  memory,  our  historian  here  especially  awa- 
kens our  attention,  and  seems  to  claim  our  admi- 
ration for  what  he  has  yet  to  commit  to  future 
generations  ? Ah  ! it  is  because  that  here  he  has 
to  do  with  more  than  mere  mortals.  It  is  that  we 
have  here  the  Prince  of  Life,  who  by  the  exercise 
of  His  omnipotence  compels  the  gloomy  empire 
of  death,  and  the  limits  of  human  power  to  re- 
cede before  Him.  Jesus,  the  Lord  of  glory,  is 
going  to  act : what  obstacle  can  the  grave  put  in 
the  way  of  His  operation?  Let  us  summon  up 
our  attention  in  His  presence  ; let  us  humble  our* 
19 


218 


MEDITATION  X. 


selves  with  adoration  before  His  power;  let  us 
hear  our  Evangelist. 

Jesus  had  demanded  where  they  had  laid  the 
mortal  remains  of  Lazarus.  He  advances  towards 
tljLe  abode  of  death,  shedding  tears  of  compassion 
and  grief.  Alas  ! the  dispositions  of  those  around 
Him  were  little  calculated  to  offer  Him  consola- 
tion. He  sees  Mary  in  tears  ; He  sees  the  Jews, 
who  already  had  often  been  witnesses  of  His 
mighty  works,  deriving  from  these  very  works  an 
argument  in  support  of  their  unbelief,  and  asking, 
perhaps,  with  interest,  but  also  with  distrust, 
a Could  not  this  man,  which  opened  the  eyes  of 
the  blind,  have  caused  that  even  this  man  should 
not  have  died  ?”  What  reasoning  ! One  would 
have  expected  to  hear  them  draw  a directly  op- 
posite conclusion,  and  say,  ec  This  man  which 
opened  the  eyes  of  one  born  blind,  and  thus  dis- 
played a power  altogetner  divine,  not  only  could 
(if  He  had  seen  fit)  have  caused  that  even  this 
man  should  not  have  died,  but  also,  without  any 
doubt,  hath  power  to  recall  him  from  the  grave.” 
But  no  ; the  carnal  man  does  not  reason  thus  ; he 
does  not  ascend  from  one  of  God’s  perfections  to 
the  others ; from  His  power  to  His  love  ; from  His 
love  to  His  infinite  goodness.  You  must  deduce 
from  him,  one  by  one,  all  the  consequences  of 
those  manifestations  of  grace  which  his  God  con- 
descends to  vouchsafe  to  him ; and  if  at  any  time 
he  understands  not  the  dispensations  of  eternal 
wisdom  towards  him,  he  draws  from  thence  an 
ungrateful  conclusion  against  the  very  benefits 


LAZARUS,  COME  FORTH. 


219 


which  he  had  received  the  day  before.  ££  There 
is  nothing  new  under  the  sun.”  We  find  this 
same  injurious  reasoning  of  unbelief  in  our  own 
hearts,  if  not  upon  our  lips,  when  after  receiving 
innumerable  favours  and  benefits  from  the  Lord? 
we  fall  back  into  distrust,  and  forget  His  gifts  and 
promises  if  He  leaves  us  in  our  trial  for  a day.  It 
was  thus  that  the  disciples  reasoned  on  their  way 
to  Emmaus  : ££  Jesus  of  Nazareth  was  a Prophet 
mighty  in  deed  and  word  before  God  and  all  the 
people.  But  we  trusted  that  it  had  been  He 
which  should  have  redeemed  Israel ; and  besides 
all  this,  to-day  is  the  third  day  since  these  things 
were  done.”  ££  O fools,”  saith  the  Saviour  to  them ; 
££  O fools,  and  slow  of  heart  to  believe  all  that 
the  prophets  have  spoken!”  (Luke  xxiv.  19,  21, 
25.) 

Meanwhile,  Jesus  waits  not  to  reason  with  un- 
belief; ££  He  groaned  again  in  Himsejf”  on  see- 
ing and  hearing  those  around  Him ; but  ££  He 
goes  to  the  sepulchre  ;”  He  goes  to  confound  un- 
belief and  distrust;  He  goes  to  comfort  those 
whom  He  loves  by  granting  to  them  more  than 
they  can  ask  or  think.  Alas ! are  the  most  tran- 
scendent favours  of  our  God  the  only  argument 
which  can  convince  us  of  His  love  ? And  yet  He 
consents  to  grant  us  those  favours.  O,  disciples 
of  Jesus!  ye  who,  like  Mary  and  Martha,  weep 
for  bereavements  which  ye  have  sustained,  your 
powerful  Saviour  can  and  will  go  with  you  to  the 
tomb  of  those  beloved  beings  whom  you  follow 
there  with  tears.  From  that  tomb  itself  He  will 


220 


MEDITATION  X. 


find  means  to  draw  consolation  for  you,  if  not  by 
restoring  to  you  again  on  earth  those  whom  you 
regret,  at  least  by  enabling  you  to  realize,  by  a 
living  faith,  that  glorious  day  when  they  shall  be 
given  back  to  you  for  ever,  pure,  holy,  and  happy. 
That  cold  clay,  which  covers  from  your  view  those 
mortal  remains,  and  preserves  the  hallowed  germ 
of  their  glorious  resurrection,  can  no  more  separate 
them  from  God  and  from  you,  than  the  stone 
which  stopped  the  mouth  of  the  cave  where  Laza- 
rus lay,  could  place  a barrier  between  him  and 
the  power  of  Jesus.  The  Saviour’s  love  is  like 
His  power ; it  knows  no  obstacle  ; “ He  cometh  to 
the  grave.” 

“ It  was  a cave,  and  a stone  lay  upon  it,”  or  as 
it  may  be  rendered,  u there  lay  a stone  at  the  en- 
trance of  the  cave,”  which,  according  to  custom, 
was  hewn  out  of  a rock,  and  into  which  they  de- 
scended by  a few  narrow  steps,  “ What,”  (must 
the  unbelieving  Jews  have  said  within  themselves, 
and  perhaps  the  two  sisters  of  Lazarus  also,) 
“what  is  He  going  to  do  at  the  grave?  Is  it  to 
weep  there  ? Does  He  wish  to  have  the  melan- 
choly pleasure  of  seeing  at  least  the  place  where 
His  friend  reposes  ? Does  He  wish  to  bid  those 
cold  remains  a last  farewell,  and  thus  to  testify  to 
the  afflicted  sisters  the  sympathy  and  affection 
which  He  had  for  their  brother  ?”  The  curiosity 
which  gives  rise  to  those  questions  is  rendered  still 
more  lively  by  that  grave  and  solemn  command  of 
Jesus,  “ Take  away  the  stone  !”  What  anxiety! 
What  feelings  must  the  two  sisters  have  expe- 


LAZARUS,  COME  FORTH. 


221 


rienced ! Are  they  going  to  behold  the  cold  re- 
mains of  their  brother  whom  they  so  much  loved  ? 
What  does  Jesus  mean?  Martha,  who,  while 
they  are  taking  away  the  stone,  is  struck  with  that 
dreadful  savour  of  death  and  corruption  which  ex- 
hales from  a body  that  has  fallen  into  dissolution, 
groans  within  herself.  Alas ! it  is  her  brother ! 
She  is  unable  to  support  the  violence  of  her  feel- 
ings ; her  secret  hope  flies  from  her  breast ; she 
seems  to  wish  to  entreat  the  Lord  to  allow  the 
lifeless  body  to  rest  in  peace.  “ Lord,”  cries  she 
with  a trembling  voice,  u by  this  time  he  stinketh, 
for  he  hath  been  dead  four  days.”  Four  days! 
It  is  then  but  four  days  since  she  could  still  press 
to  her  heart  that  brother  whom  she  loved ; four 
days  since  Lazarus  still  responded  to  her  affection; 
but  four  days  since  she  received  his  last  look,  and 
his  last  adieu  ; and  already  ....  a mass  of  corrup- 
tion. Oh ! the  vanity  of  all  that  is  human ! Aw- 
ful curse  of  sin  ! dust  thou  art,  and  unto  dust  shalt 
thou  return ! Men  of  the  world ! worldly  women ! 

is  it  then  to  this  perishable  body,  this  handful  of 
clay,  that  you  will  consecrate  your  time,  your 
cares,  your  talents,  your  fortune,  your  life  ? Ah, 
fools ! you  have  an  immortal  soul ; how  long  will 
you  neglect  it?  how  long  will  you  sacrifice  it  to 
that  which  in  four  days  shall  turn  to  corruption 
and  become  the  food  of  worms  ? 

These  words  of  Martha  afford  us  another  lesson. 
Physicians  have  decided,  that  the  only  infallible 
mark  of  death  is  corruption.  Well,  then!  for 
you,  unbelievers;  for  you  who  foolishly  require  a 
19* 


222 


MEDITATION  X. 


mathematical  certainty  in  religious  truths,  this  last 
feature  was  necessary  to  our  narrative.  It  was 
necessary,  in  order  that  there  might  not  remain 
any  pretext  for  not  believing  in  the  reality  of  the 
miracle  which  was  going  to  be  wrought,  and  in 
Him  who  was  about  to  perform  it.  It  was  neces- 
sary, in  order  that  if  you  reject  the  divinity  of  His 
mission,  the  responsibility  of  your  unbelief  may 
rest  entirely  upon  your  own  guilty  heads ; it  was 
necessary,  in  order  that  God  might  have  done 
every  thing  to  convince  you  and  save  you ; and 
that  He  might  be  found  just  when  He  condemns. 
One  of  your  masters,  Spinoza,  has  told  the  world, 
that  if  he  could  have  believed  the  resurrection  of 
Lazarus,  he  would  have  dashed  in  pieces  his 
whole  system,  and  embraced  without  repugnance 
the  Christian  faith. # But  believe  him  not ; his 
reason  could  not  doubt,  it  was  his  heart  that  would 
not  believe.  “Ye  will  not  come  to  Me  that  ye 
might  have  life !” 

Jesus,  wIiq  would  not  reason  with  Mary,  be- 
cause she  was  too  exclusively  under  the  influence 
of  grief ; Jesus,  who  thought  it  enough  to  weep 
with  her,  because  He  knows  the  consolation  which 
is  suited  to  each  individual,  condescends  in  His 
infinite  compasssion  to  stop  a moment  to  strength- 
en the  wavering  faith  of  Martha.  “ Said  I not 
unto  thee,”  saith  He,  “ that  if  thou  wouldest  be- 
lieve, thou  shouldest  see  the  glory  of  God?”  Oh  ! 
how  often  might  this  merciful  Saviour  have  ad- 
dressed to  us,  with  justice,  this  reproach,  “ Said  I 

* Baile’s  Dictionary,  Art.  Spinoza. 


LAZARUS,  COME  FORTH. 


223 


not  unto  thee  ?”  When,  in  the  hour  of  trial,  our 
soul  no  longer  ventures  to  look  to  Jesus  to  obtain 
from  Him  deliverance  or  a submissive  will ; when 
our  heart,  shut  up  by  grief,  withered  by  doubt, 
allows  its  faith  to  fail,  its  hopes  to  disappear  ; 
when,  in  the  darkness  which  surrounds  us,  we  are 
unable  to  raise  our  eyes  and  to  behold  above  us  a 
starry  sky ; when,  yielding  to  doubt,  we  are  ready 
to  exclaim  with  Martha,  44  Lord,  by  this  time  he 
stinketh,  for  he  hath  been  dead  four  days,”  all  is 
lost,  there  is  no  more  hope  in  this  life ; where  are 
now  the  promises  of  our  God?  why  do  these  pro- 
mises no  longer  speak  to  our  souls?  might  not 
Jesus  approach  us  with  this  reproof  of  His  tender 
compassion  : 44  4 Said  I not  unto  thee,  that,  if  thou 
wouldest  believe,  thou  shouldest  see  the  glory  of 
God  V In  the  despondency  of  thy  heart,  being 
unable  to  comprehend  this  severe  dispensation  of 
My  wisdom,  feeling  only  thy  grief,  thou  art  ready 
to  be  cast  down  and  discouraged ; but  said  I not 
unto  thee  that  all  things  shall  work  together  for 
good  to  them  that  love  God  ? In  the  feeling  of 
thy  weakness  and  of  thy  misery  thou  canst  only 
mourn  because  thou  makest  no  progress  in  the 
knowledge  of  My  ways ; thou  doubtest  whether  I 
am  thy  Saviour ; finding  in  thyself  so  little  love, 
thou  doubtest  whether  thou  belongest  to  Me, 
whether  I have  redeemed  thee,  whether  thou  art 
a child  of  God.  But  said  I not  unto  thee,  that 
4 he  that  believeth  on  the  Son,  hath  everlasting 
life  V Said  I not  unto  thee,  that  thou  art  4 saved 
freely  by  grace  V that  4 the  gift  of  God  is  eternal 


224 


MEDITATION  X. 


life  V Said  I not  unto  thee,  that  1 1 break  not  the 
bruised  reed,  nor  quench  the  smoking  flax  V that 
4 like  as  a father  pitieth  his  children,  even  so  the 
Lord  pitieth  them  that  fear  Him  V ” 

“ Believe,”  and  thou  shalt  see  the  glory  of  God ! 
Such  should  be  the  sole  end  of  thy  life  ; such  the 
object  which  thou  shouldest  seek,  even  in  the 
midst  of  thy  sufferings,  instead  of  sighing  only 
after  the  happiness  and  interest  of  the  moment. 
Oh ! when  the  old  man,  with  all  its  strength, 
which  is  but  weakness ; with  all  its  wisdom,  which 
is  but  folly ; when  the  old  man,  with  all  its  doubts 
and  agonies,  with  all  its  fears  and  anxieties,  holds 
its  peace  and  retires  into  the  silence  of  its  own 
nothingness ; when  in  the  calm  of  the  soul  faith 
pierces  the  clouds  and  contemplates  the  heavens; 
when  hope  spreads  out  its  wings,  shakes  off  the 
dust  of  earth,  takes  its  flight  above  all  that  is  mor- 
tal ; when  the  heart  expands  to  feel  and  to  love, 
and  soars  toward  its  Redeemer,  towards  Him 
whom  it  loves  though  it  sees  Him  not ; when  our 
lips  are  open  to  give  utterance  to  the  cry  of  Mary, 
“ Rabboni”  Master,  or  to  the  exclamation  of  Thom- 
as, “ My  Lord  and  my  God !”  when  a deep  feeling 
of  veneration  lays  us  prostrate  before  God,  and 
fills  us  with  an  idea  of  His  eternal  majesty — then 
the  Spirit  of  the  Most  High — that  Spirit  which 
conducted  Ezekiel  into  the  valley  of  vision,  to 
show  him  the  glory  of  God  “ in  the  dry  bones,” 
works  in  our  soul ; we  “ believe,”  and  we  “ see 
the  glory  of  God,” — the  glory  of  God  “in  the 


LAZARUS,  COME  FORTH. 


225 


midst  of  trials  ” — the  glory  of  God  even  in  the 
presence  of  the  tomb  ! 

Meanwhile  the  stone  is  taken  away,  the  body 
of  Lazarus,  laid  in  its  cold  abode,  bound  around 
with  grave-clothes,  appears  to  the  eyes  of  all. 
What  a sight ! what  a feeling  of  fear,  of  astonish- 
ment, of  horror,  of  anxious  expectation,  of  secret 
hope,  must  have  taken  possession  of  all  the  spec- 
tators, according  to  the  dispositions  of  faith  or 
unbelief  with  which  they  were  influenced.  A 
mournful  silence  reigns  around  the  grave : all 
who  are  present  appear  like  so  many  shades  in 
this  abode  of  death,  whose  chilling  influence  seems 
to  have  frozen  the  life  in  their  hearts.  Scarcely 
do  they  venture  to  raise  their  eyes  from  the  corpse 
to  try  and  read  with  anxiety  in  the  looks  of  Jesus 
what  is  His  intention.  The  Prince  of  Life  alone 
is  filled  with  that  spirit  whereby  “ He  calls  the 
things  which  are  not  as  though  they  were  He 
advances  majestically  to  the  mouth  of  the  sepul- 
chre— He  stops — lifts  His  eyes  to  heaven.  Ah ! 
He  wishes  not  that  the  eyes  and  thoughts  of  those 
around  Him  should  rest  upon  and  grovel  among 
the  direful  ruins  of  death  and  destruction.  u Jesus 
lifted  up  His  eyes  to  heaven,”  signifying  with  suf- 
ficient plainness,  that  on  earth  there  is  neither 
succor  nor  consolation  to  be  found  ; that  we  must 
u lift  up  our  eyes  unto  the  hills  from  whence  com- 
eth  our  help that  we  must  not  u seek  the  living 
among  the  dead that  our  soul  must  take  its 
flight,  rise  upon  the  wings  of  faith,  above  death, 
the  grave,  affliction,  tears  ; above  the  world  and 


226 


MEDITATION  X. 


ourselves.  O why,  in  our  trials,  do  we  grievously 
fall  back  upon  ourselves  with  all  the  weight  of  our 
sufferings  j why  does  our  soul  envelop  itself  in  its 
grief  as  in  a sombre  cloud  ? Why,  when  we  see 
some  beloved  being  descend  into  the  grave,  do  we 
follow  his  cold  remains  with  all  our  thoughts  and 
all  our  bleeding  affections  into  the  dust  of  the 
earth,  from  whence  we  can  draw  nothing  but  grief 
and  regret  ? Alas  ! it  is  that  we  are  carnal ; we 
cannot,  like  Jesus,  lift  up  our  eyes  to  heaven,  from 
whence  we  would  derive  faith,  hope,  and  consola- 
tion ; it  is  that  our  dull  and  unbelieving  heart  falls 
back  to  the  earth  with  all  its  weight,  and  cannot 
rise  above  death,  and  quench  with  Him,  who  is 
the  living  and  the  eternal  One,  that  thirst  for  im- 
mortality which  devours  it.  O my  Saviour,  teach 
us  thus  to  raise  our  eyes  and  our  thoughts,  our  af- 
fections and  our  prayers,  to  heaven  ! 

Jesus  would  also,  in  directing  the  thoughts  of 
all  to  heaven,  point  to  that  eternal  power  by 
which  he  was  going  to  work  a stupendous  mira- 
cle. He  does  not  wish  that  any  of  those  around 
Him  should  remain  in  doubt  in  this  respect ; He 
wishes  to  give  a sacredness  to  the  action  which 
He  is  going  to  perform  ; He  wishes  that  it  should 
be  ascribed  to  none  but  God  alone.  He  had  pre- 
dicted that  the  sickness  of  Lazarus  should  sub- 
serve “the  glory  of  God.”  He  proceeds  to  give, 
by  a most  striking  act,  a commentary  on  His  own 
words ; but  that  no  one  may  divert  from  God  the 
glory  which  is  due  to  Him,  He  shows  beforehand 


LAZARUS.  COME  FORTH. 


227 


that  it  is  His  powerful  arm  which  is  going  to 
work. 

“Father,  I thank  Thee  that  Thou  hast  heard 
Me!”  What!  “That  Thou,”  He  saith,  “hast 
heard  Me  !”  and  yet  He  has  not  yet  seen  His 
prayer  answered.  Lazarus  is  still  in  the  tomb, 
the  prey  of  death  and  corruption.  “ Thou  hast 
heard  Me  !”  and  yet  not  a spark  of  life  has  enter- 
ed the  bosom  of  Lazarus.  “ Thou  hast  heard 
Me  ?”  and  yet  those  who  surround  Him  have  be- 
fore their  eyes  only  a mouldering  corpse. 

O,  my  beloved  brethren  ! here  is  faith  ; here 
is  prayer;  here  is  confidence  in  the  promises 
of  God,  who  cannot  lie.  To  real  faith  a promise 
of  God  is  a gift ; a prayer  sent  up  to  the  throne 
of  the  Most  High,  in  the  spirit  of  supplication,  is 
a prayer  heard. 

Jesus,  on  approaching  the  tomb  of  Lazarus, 
had  prayed  in  the  secret  recesses  of  His  heart, 
and  in  His  view  that  prayer  is  already  heard — 
Lazarus  is  restored  to  life,  his  sisters  are  com- 
forted, the  faith  of  His  disciples  is  strengthened, 
God  is  glorified,  the  Son  of  Man  is  glorified. 
Oh  ! how  different  would  our  prayers  be  if  we 
could  thus  receive  the  promises  of  our  God  as 
already  accomplished ! It  is  by  this  spirit,  this 
faith,  that  the  Apostle  Paul  sees  for  himself,  and 
for  those  believers  to  whom  he  is  writing,  all 
difficulties  surmounted,  all  temptations  overcome, 
all  their  combats  victoriously  terminated,  all  their 
souls  purified  from  sin,  and  that  he  cries  out 
triumphantly,  “We  are  more  than  conquerors 


228 


MEDITATION  X. 


through  Him  who  loved  us.”  Passing  over  time 
and  life,  death  and  the  grave,  he  cries  again, 
u He  hath  raised  us  up  together,  and  made  us  sit 
together  in  heavenly  places  in  Christ  Jesus.” 
Embracing  by  this  same  faith  all  the  gifts  of  God, 
still  in  the  promise,  he  thus  speaks  to  the  Corin- 
thians : “ Whether  the  world,  or  life,  or  death,  or 
things  present,  or  things  to  come,  all  things  are 
yours  and  ye  are  Christ’s,  and  Christ  is  God’s.” 
(1  Cor.  iii.)  “ I thank  Thee,”  saith  Jesus  in  an- 
ticipation ; but  with  what  difficulty  do  we  (even 
when  we  have  seen  our  prayers  answered)  lift  our 
cold  hearts  to  heaven  and  say,  u I thank  Thee.” 
O ye  of  little  faith,  little  gratitude,  little  love  ! 

u I know  that  Thou  hearest  Me  always,  but  be- 
cause of  the  people  which  stand  by  I said  it  that 
they  may  believe  that  Thou  hast  sent  Me.”  Who 
does  not  recognize  in  this  familiar  language  of 
confidence  Him  who  is  one  with  the  Father ; Him 
who  from  all  eternity  has  taken  part  in  His  coun- 
sels ; Him  who  “ was  in  the  beginning  with  God, 
and  was  God?”  “I  know  that  Thou  hearest 
Me  always!”  and  how  could  it  be  otherwise  with 
Him  whom  the  Father  hath  proclaimed  to  earth 
in  these  words,  “ This  is  My  beloved  Son,  in 
whom  I am  well  pleased !”  Who  does  not  re- 
cognize in  this  tender  solicitude  for  the  flock  which 
surrounds  Him,  the  good  Shepherd  who  giveth 
His  life  for  the  sheep;  who  anxiously  traverses 
the  mountains  and  the  valleys,  to  seek  that  which 
was  lost  ? O,  my  brethren,  if  hitherto  we  have 
placed  so  little  confidence  in  our  prayers,  let  us 


LAZARUS,  COME  FORTH. 


229 


take  courage ! Jesus  is  always  the  same.  Even 
now,  as  in  the  days  of  His  flesh ; before  the  throne 
of  God,  as  before  the  grave  of  Lazarus,  He  says 
to  His  Father,  with  the  same  confidence,  when 
He  prays  for  us,  u I know  that  Thou  hearest  Me* 
always!”  As  our  High  Priest  He  offers  to  God 
His  Father  our  feeble  prayers,  purified  from  all 
defilement,  and  kindled  by  the  fire  of  His  love. 
And,  O delightful  thought,  consoling  assurance, 
“ God  heareth  Him  always.” 

The  prayer  of  Jesus  had  awakened  a holy  con- 
fidence in  the  minds  of  those  who  surrounded 
Him,  instead  of  that  terror  with  which  the  view 
of  the  corpse  had  penetrated  them.  All  is  thus 
made  ready,  both  in  the  minds  of  those  who  are 
about  to  witness  this  astonishing  miracle,  and  in 
the  tomb  which  was  opened  to  their  view.  No- 
thing more  is  wanting  than  a word  of  Almighty 
power ; the  Incarnate  God  is  going  to  utter  it. 

And  when  He  had  thus  spoken,  He  cried  with  a 
loud  voice,  Lazarus  come  forth  !”  O amazement ! 
O terror ! this  single  word,  which  penetrated  the 
souls  of  all  who  wTere  present,  made  life  enter  into 
the  bosom  of  the  dead  ; the  bonds  of  the  tomb  are 
broken ; death  delivering  up  its  prey,  confesses 
itself  vanquished  by  the  voice  of  Jesus  ; the  eyes 
of  all  see  the  cold  limbs  of  Lazarus  begin  to 
move ; he  rises ; he  comes  forth  still  bound  with 
grave-clothes.  What  a sight!  What  a specta- 
cle ! li  Then  he  that  was  dead  came  forth,  bound 
hand  and  foot  with  grave-clothes,  and  his  face 
was  bound  about  with  a napkin !”  Astonishment, 
20 


230 


MEDITATION  X. 


terror,  seize  the  minds  of  all;  all  remain  mute 
with  surprise  and  fear.  Martha  and  Mary  dare 
not  embrace  their  brother  again  ; they  cannot  be- 
lieve their  senses ; doubt  and  fear  impose  silence 
upon  their  affection  ; it  would  appear  as  if  death 
had  seized  upon  the  hearts  of  all  to  avenge  itself 
for  the  defeat  which  it  had  just  suffered.  Jesus 
alone  breaks  the  silence.  He  says  with  majestic 
calmness,  “ Loose  him,  and  let  him  go.” 

O power!  O divinity  of  my  Saviour!  I bow  be- 
fore Thee,  and  adore  Thee  in  the  silence  of  ad- 
miration. Oh ! how  clearly  do  I recognize  here 
that  mighty  voice  which  in  the  beginning  said, 
Let  there  be  light,  and  there  was  light!”  Yes,  I 
recognize  it,  it  is  the  voice  which  calleth  things 
that  are  not  as  though  they  were,  and  which  rais- 
eth  the  dead.  Let  my  knees  bend  before  the  di- 
vine Saviour.  u God  over  all  blessed  for  ever- 
more !”  who  is  like  unto  Thee  in  heaven  or  in 
earth?  Thou  spakest,  and  it  was  done;  Thou 
commandedst  and  it  stood  fast  ! At  Thy  voice 
the  grave  delivers  up  its  dead  ; the  corruption  of 
the  tomb  fleeth  before  Thy  face  ! Who  is  there 
in  heaven  or  in  earth  that  can  resist  Thy  power? 
O how  happy  are  we  to  know  that  in  Thy  hand  is 
our  destiny  for  eternity  ! If  Thou  lovest  us  ; if 
we  are  Thy  redeemed ; if  Thou  art  for  us,  who 
can  be  against  us?  What  shall  we  have  to  fear? 
Death?  In  Thy  presence  it  has  no  more  power. 
The  grave  ? At  Thy  voice  it  becomes  the  thea- 
tre of  a glorious  resurrection,  and  life  flourishes  in 
the  very  field  of  death.  Our  soul  waite th  upon  Thee, 


LAZARUS,  COME  FORTH. 


231 


whether  in  life  or  in  death.  Even  from  the  dust  we 
shall  lisp  forth  Thy  praises ; we  shall  mingle  our 
feeble  voice  with  the  voices  of  celestial  intelli- 
gences, to  celebrate  Thy  glorious  name.  O our 
divine  Saviour,  our  Redeemer,  and  our  King  ! we 
shall  ascribe  to  Thee  throughout  eternity,  glory, 
and  strength,  and  praise.  Thou  art  God  over  all; 
Thy  dominion  hath  no  limits.  All  the  angels  of 
God  worship  Thee.  Oh  ! may  the  redeemed  of 
every  tongue,  and  people  and  nation,  thus  cele- 
brate Thy  praises,  for  ever  and  ever ! 

What  more  shall  I say  to  you,  my  beloved 
brethren  ? Shall  I describe  to  you  the  transports 
of  joy  and  gratitude  of  the  sisters  of  Lazarus  ? 
Shall  I show  them  to  you,  now  pressing  to  their 
hearts  with  tears  of  happiness  a beloved  brother, 
who  is  about  again  to  partake  of  their  combats, 
their  hopes,  their  fears  upon  earth,  now  prostrat- 
ing themselves  at  the  feet  of  Jesus,  filled  with  a 
lively  and  never-ceasing  gratitude  ? Shall  I des- 
cribe to  you  the  family  of  Bethany  recovering 
their  domestic  joys,  and  consecrating  themselves, 
more  entirely  than  ever,  to  the  Author  of  their 
happiness  ? Shall  I tell  you  all  the  lessons  which 
the  sisters  of  Lazarus  drew  from  the  issue  of  their 
trial — lessons  of  faith,  of  gratitude,  of  love  to 
Jesus,  a thousand  times  more  precious  still  than  the 
happiness  of  possessing  a beloved  brother?  Shall 
I show  you  this  happy  family  again  possessing 
Jesus  among  them  six  days  before  the  passover, 
that  is,  six  days  before  His  death  (John  xii.  1 — 8,) 
and  Mary,  eagerly  seizing  the  first  opportunity 


232 


MEDITATION  X. 


which  presented  itself,  publicly  to  testify  to  her 
Saviour  her  gratitude  and  love,  by  publicly  ren- 
dering to  Him  the  honour  due  to  her  Lord  and 
her  King,  whose  Majesty  she  had  witnessed  at 
the  tomb  of  her  brother?  Shall  I show  you 
Martha  joyfully  waiting  upon  Him  as  in  the  days 
of  their  former  prosperity,  and  Lazarus  sitting  at 
table  with  his  Divine  Saviour,  who  had  raised 
him  from  the  dead — a living  witness  of  His 
power  and  godhead  ? What  a picture  ! what  a 
termination  to  so  many  trials  where  Jesus  appears 
as  a comforter  ! In  fine,  shall  I speak  to  you  of 
what  must  have  passed  in  the  minds  of  the  dis- 
ciples, for  whose  sake  Jesus  was  pleased  to  give 
this  striking  manifestation  of  His  omnipotence, 
and  to  whom  He  had  said  (C  I am  glad  for  your 
sakes  that  I was  not  there,  to  the  intent  ye  may 
believe  ?”  No,  we  will  not  stop  to  meditate  on 
these  subjects,  however  interesting;  we  will  leave 
them  to  your  own  reflections,  and  rather  direct 
our  thoughts  to  ourselves,  for  the  resurrection 
of  Lazarus  concerns  us  also  ; and  if  he  came 
forth  from  the  tomb  at  the  command  of  Jesus,  it 
was  to  convey  to  us,  even  to  us  also,  strong  con- 
solation, powerful  encouragement,  salutary  in- 
structions. Yet  a little  while,  and  that  voice 
of  power  which  was  heard  at  Bethany,  shall  be 
heard  again  with  the  sound  of  the  last  trumpet, 
through  the  wide  expanse  of  heaven ; and  we  all, 
whatever  be  our  condition,  shall  rise  like  Lazarus, 
and  with  us,  all  the  generations  of  mankind 
which  have  appeared  in  succession  upon  the 


LAZAEUS,  COME  FOETH. 


233 


earth.  What  a moment ! what  a scene  ! Oh  ! 
how  happy,  then,  shall  be  the  friends  of  Jesus; 
the  Lazaruses,  the  Marthas,  the  Marys,  who  shall 
behold  again,  with  transports  of  happiness,  those 
whom  they  loved  in  the  Lord  upon  earth,  those 
whose  departure  cost  them  so  many  tears,  those 
with  whom  they  shall  be  united  for  ever  in  that 
place  where  there  shall  be  no  more  misery  nor 
pain,  nor  separation,  nor  death,  nor  mourning,  nor 
tears,  because  there  shall  be  no  more  sin  ! The 
happiness  of  the  family  of  Bethany  is  but  a feeble 
image  of  that  blessedness,  since,  alas  ! that  family 
was  still  upon  earth,  exposed  to  trials,  conflicts, 
and  anxieties ; and  its  members,  after  having  en- 
joyed their  happiness  for  a short  time,  were 
doomed  again  to  bid  each  other  a final  adieu,  as 
far  as  this  world  is  concerned ! If  we  belong  to 
Jesus,  who  is  the  resurrection  and  the  life , let  His 
power,  which  is  equalled  only  by  His  love,  be  our 
consolation,  our  support,  our  secret  refuge  ! Let 
nothing  affright  us,  nothing  cast  us  down ! Let 
Us,  by  that  hope  which  maketh  not  ashamed,  pass 
over  time  and  the  grave  ! Let  us  realize,  by  an 
unshaken  faith,  the  glorious  promises  of  our 
Divine  Saviour,  and  the  happiness  of  seeing,  as 
He  is,  Him  who  hath  so  loved  us,  who  hath  wept 
over  our  trials  and  our  afflictions,  Him  who  willeth 
that  u where  He  is,  there  we  may  be  with  Him 
also.”  Let  us  appropriate  to  ourselves  the  tender 
compassion  which  He  manifested  towards  the 
family  of  Bethany ! 

Let  the  tears  which  He  shed  over  the  tomb  of 
20* 


234 


MEDITATION  X. 


a friend,  flow  into  the  wounds  which  death  in- 
flicts upon  our  hearts.  And  while  we  hear  His 
irresistible  voice  calling  forth  Lazarus  from  the 
tomb,  let  us  remember  that  He  has  “ overcome 
for  us  the  world,  the  devil,  death,  and  the  grave ; 
and  that  now  in  all  things  we  are  more  than  con- 
querors through  Him  that  loved  us !”  It  was  my 
intention  to  have  terminated  my  meditation  here  ; 
but,  shall  I say  it  ?— amid  those  sweet  thoughts 
upon  which  we  have  been  dwelling,  an  involun- 
tary feeling  of  fear  has  crept  into  my  heart.  Yes, 
I must  tell  it  to  you ; were  we  to  indulge  it,  it 
would  make  us  shudder  with  horror.  I picture  to 
my  mind  that  solemn  moment  when,  “ at  the 
voice  of  Him  who  raiseth  the  dead,”  we  shall  all 
come  forth  from  the  grave  ; when  all  we  who  are 
here  present  in  this  house  of  worship,  shall  see 
and  recognize  one  another,  like  Lazarus  and  his 
two  sisters,  when  with  transports  of  joy,  they 
rushed  into  one  another’s  embraces,  in  the  pre- 
sence of  the  Redeemer.  And  if,  at  that  moment, 
when  we  are  about  to  see  our  eternal  destiny  de- 
cided, it  shall  be  found  that  any  of  you  whom  I 
now  behold  seated  on  those  benches,  listening  to 
my  meditations,  if  it  shall  be  found  that  even  one 
of  you  belongs  not  to  Jesus,  that  he  has  not  re- 
ceived from  Him  pardon  unto  life,  that  he  is  yet 
in  his  sins,  and  under  the  weight  of  that  condem- 
nation which  he  has  deserved  ; deceived  by  vain 
delusions,  by  an  appearance  of  religion  ; in  a word, 
without  God,  without  a Saviour,  without  hope, 
having  neither  part  nor  lot  in  this  matter ! Oh, 


LAZARUS,  COME  FORTH. 


235 


terror ! oh,  despair ! I cannot  for  a moment  en- 
dure this  agonizing  thought;  it  overwhelms  my 
heart ; it  rushes  upon  my  soul,  like  the  rocks  and 
mountains,  which  the  reprobate  shall  call  upon 
and  supplicate  in  vain  to  fall  upon  them,  and  cover 
them  from  the  wrath  of  Him  that  sitteth  upon  the 
throne.  O immortal,  accountable  beings!  I be- 
seech you  by  the  mercies  of  God,  avert,  avert  this 
dreadful  anticipation,  by  hastening  this  day,  this 
hour,  to  Golgotha,  and  seeking  there  a refuge  at 
the  foot  of  the  cross  of  Christ.  And  you  who  have 
among  your  friends,  or  perhaps  in  your  families, 
some  Lazarus,  some  being  dear  to  your  hearts  by 
the  bonds  of  nature  or  of  friendship,  who  is  still 
ignorant  of  the  Saviour,  and  has  not  called  upon 
the  only  Name  by  which  we  must  be  saved ; oh ! 
pray,  supplicate  the  Divine  Redeemer  to  touch 
the  heart  of  that  beloved  being,  to  snatch  him  from 
inevitable  ruin,  as  a brand  plucked  out  of  the 
burning ; to  save  him  in  spite  of  himself,  while 
pardon,  salvation,  and  reconciliation  are  possible. 
My  God ! my  God ! is  there  among  those  who 
hear  Thy  word,  who  see  Thy  love  and  Thy  com- 
passion; is  there  among  those  -whom  I know, 
whom  I love  upon  earth,  any  one  who  in  the 
great  day  shall  become  a monument  of  Thine 
eternal  justice,  instead  of  being  a monument  of 
Thy  grace  and  of  Thine  eternal  love  ! Divine 
Saviour ! if  Thou  hast  ever  heard  a prayer,  if 
Thou  hast  ever  allowed  Thyself  to  be  moved  by 
an  earnest  supplication,  or  by  the  cry  of  a soul  in 
distress,  take  away,  take  away  from  my  heart  the 


236 


MEDITATION  X. 


overwhelming  weight  of  this  agonizing  fear  ! Oh, 
I must  hope,  I must  hope,  or — ah  ! pardon,  Lord ! 
Thou  wiliest  not  the  death  of  a sinner;  Thou 
wiliest  rather  that  he  should  be  converted  and 
live  ; and  with  Thee  all  things  are  possible. 


MEDITATION  XI 


CONCLUSION. 


John  xi.  45 — 52. 

* Then  many  of  the  Jews  which  came  to  Mary,  and  had  seen  the 
things  which  Jesus  did,  believed  on  Him.  But  some  of  them  went 
their  ways  to  the  Pharisees,  and  told  them  what  things  Jesus  had 
done.  Then  gathered  the  Chief  Priests  and  the  Pharisees  a council, 
and  said,  what  do  we  1 for  this  Man  doeth  many  miracles.  If  we 
let  Him  thus  alone,  all  men  will  believe  on  Him : and  the  Romans 
shall  come  and  take  away  both  our  place  and  nation.  And  one  of 
them,  named  Caiaphas,  being  the  High  Priest  that  same  year,  said 
unto  them,  Ye  know  nothing  at  all,  nor  consider  that  it  is  expedi- 
ent for  us,  that  one  man  should  die  for  the  people,  and  that  the 
whole  nation  perish  not.  And  this  spake  he  not  of  himself : but 
being  High  Priest  that  year,  he  prophesied  that  Jesus  should  die 
for  that  nation;  and  not  for  that  nation  only,  but  that  also  He 
should  gather  together  in  one  the  children  of  God  that  were  scat- 
tered abroad” 

If  there  be  a prophecy,  to  the  truth  of  which 
all  ages,  from  the  time  of  Jesus  Christ  to  the  pre- 
sent day,  have  borne  a striking  and  irresistible 
witness,  it  is  that  which  Simeon  pronounced  in  the 
temple  of  Jerusalem,  when,  embracing  in  his  arms, 
now  enfeebled  by  age,  the  infant  in  whom  he  saw 
the  hope  and  salvation  of  Israel — the  desire  of  all 
nations,  he  said,  “ Behold  this  child  is  set  for  the 
fall  and  rising  again  of  many  in  Israel,  and  for  a 


238 


MEDITATION  XI. 


sign  which  shall  be  spoken  against.”  This  pro- 
phecy was  indeed  fulfilled  during  the  whole  course 
of  the  Saviour’s  ministry ; it  was  fulfilled  at  the 
tomb  of  Lazarus,  when  some  believed,  and  others 
went  their  way  to  stir  up  the  hatred  of  the  Phari- 
sees ; it  was  fulfilled  at  the  period  of  His  death, 
when  some  cried,  u Crucify  Him,  crucify  Him ! 
His  blood  be  on  us  and  on  our  children,”  while 
future  ages  were  to  see  in  the  cross,  and  in  the 
blood  of  the  New-Testament,  the  sign  of  their 
eternal  salvation ; it  was  fulfilled  in  the  first 
preaching  of  the  Apostles,  who  were  beaten  with 
rods  by  some,  while  thousands  of  others  were  con- 
verted that  they  might  have  life  ; it  has  been  ful- 
filling during  eighteen  hundred  years,  in  all  places 
where  the  Gospel  of  Christ  has  been  preached ; 
that  Gospel  which  has  been  to  some  “ a savour 
of  death  unto  death,”  but  unto  others  a “ savour 
of  life  unto  life,”  and  “ the  power  of  God  unto 
salvation  to  them  that  believe.”  It  is  still  fulfill- 
ing in  our  own  day,  when  the  doctrine  of  Christ 
crucified  continues  to  excite  hatred  and  persecu- 
tion, while  it  constitutes  the  consolation,  the  joy, 
and  the  life  of  all  those  who  believe. 

Let  the  enemies  of  the  Gospel  then  know  that 
with  all  their  enmity  and  rancour  they  are  work- 
ing a deceitful  work.  Let  them  know  that  they 
are  living  witnesses  of  the  truth  of  those  very  doc- 
trines which  they  oppose  ; that  they  powerfully 
confirm  our  faith  in  Christ  crucified;  that  they 
are  accomplishing  a most  important  prophecy; 
that  they  are  building  up  that  which  they  would 


CONCLUSION. 


239 


pull  down,  even  to  its  foundations ; that  they  have 
the  misery  of  being  blind  and  unwilling  instru- 
ments in  the  hands  of  the  Almighty  for  the  estab- 
lishment of  a kingdom  of  which  they  shall  not  be 
citizens ; that  they  are  like  those  hireling  work- 
men of  the  Israelites,  who  prepared  with  great  la- 
bour the  materials  of  a magnificent  temple  into 
which  they  were  never  to  be  allowed  to  enter. 

The  end  of  the  miracle  of  Christ  was  attained 
as  it  regarded  the  family  of  Bethany,  who  were 
comforted,  and  came  out  of  their  trial  full  of  joy, 
confidence,  and  love ; it  was  attained  with  regard 
to  the  disciples,  who  saw  in  it  the  glory  of  God ; 
it  was  attained  with  regard  to  many  of  the  Jews, 
who,  “having  seen  the  things  which  Jesus  did, 
believed  on  Him.”  Was  it  attained  with  regard 
to  the  other  witnesses?  Was  it  attained  with  re- 
gard to  the  body  of  the  Pharisees,  High  Priests, 
and  Scribes  ? Alas ! it  was ; but  in  the  sense  of 
the  fatal  prophecy  of  Simeon.  Let  us  hear  our 
historian  for  the  last  time,  and  “ he  that  hath  ears 
to  hear,  let  him  hear.” 

“ Many  of  the  Jews  which  came  to  Mary,” 
(being  persons  of  a sincere  and  upright  heart,  a 
heart  prepared  by  the  grace  of  God,)  “ and  had 
seen  the  things  which  Jesus  did,  believed  on  Him.” 
It  was  natural  for  men  of  an  honest  and  upright 
disposition  to  infer  from  the  greatness  of  the  mira- 
cle, the  greatness  of  Him  who  had  wrought  it  by 
a single  word  of  His  omnipotence.  They  saw 
that  manifestation  of  the  divine  power  with  their 
own  eyes ; they  had  the  happiness  to  believe  that 


240 


MEDITATION  XI. 


it  could  be  none  other  than  the  Christ,  the  Mes- 
siah, promised  to  Israel,  to  whom  such  a power 
had  been  given ; they  saw  with  their  eyes,  and 
they  believed  with  their  heart.  And  although  we 
cannot  suppose  that  their  faith  was  as  yet  enlight- 
ened by  the  whole  truth  which  Jesus  had  come  to 
communicate  to  the  world,  yet  from  the  time  that 
they  believed  in  His  divinity,  their  heart  was  open, 
and  ready  to  receive  with  submission  and  full 
confidence  every  word  that  proceeded  out  of  His 
mouth.  What  more  was  wanting?  the  end  of 
Jesus  was  attained.  u Because  of  the  people 
which  stand  by  I said  it,  that  they  may  believe 
that  Thou  hast  sent  Me.” 

Miracles  alone  do  not  convert ; but  they  dispose 
the  heart,  through  faith,  to  give  heed  to  the  word 
of  eternal  life,  which  is  the  instrument  of  conver- 
sion. Nicodemus  believes  the  miracles  of  Jesus ; 
he  sees  in  them  a proof  of  His  Divinity : “ Rab- 
bi,” saith  he,  u We  know  that  Thou  art  a teacher 
come  from  God,  for  no  man  can  do  these  miracles 
which  Thou  doest,  except  God  be  with  him.71 
Yet  Nicodemus,  notwithstanding  that  degree  of 
faith,  and  although  a Master  in  Israel,  is  ignorant 
of  the  first  elements  of  the  doctrine  of  regenera- 
tion ; but  constrained  by  that  faith,  he  comes  to 
Jesus,  and  earnestly  asks  to  be  instructed  in  the 
knowledge  of  salvation,  which  he  is  thus  disposed 
to  receive.  Such  was  the  faith  produced  in  the 
hearts  of  the  Jews,  by  the  miracle  of  Jesus.  It  is 
a first  step,  but  a step  which  most  frequently  leads 
farther.  Such  also  was  the  end  for  which  St 


CONCLUSION. 


241 


John  left  us  this  admirable  account  of  the  resur- 
rection of  Lazarus,  with  all  its  minute  details. 
To  every  one  who  reads  it  with  attention,  it  has  a 
force  of  evidence  as  strong  as  it  had  to  those  who, 
like  St.  John,  were  eye-witnesses  of  the  fact.  11  Is 
this,  then,”  (must  he  exclaim  who  sincerely  seeks 
the  truth,)  “ is  this  the  Saviour  whom  the  Gospel 
proclaims  to  me  ? Oh ! I will  open  my  whole 
soul  to  such  a Master,  such  a Saviour ; I know 
that  in  following  Him  I cannot  walk  in  darkness. 
I will  study,  line  by  line,  the  word  of  eternal  truth, 
which  He  has  brought  down  from  heaven  ; I 
know  that  that  word  cannot  cause  either  my  mind 
or  my  heart  to  err  ; I will  meditate  upon  it  with 
full  confidence  ; I will  hail  the  Author  of  it  as  my 
Guide,  my  King,  my  Redeemer!”  The  soul  thus 
disposed  will  not  be  long  in  finding  that  the  doc- 
trine and  word  of  Christ  crucified  is  sweeter  to  his 
heart  than  honey  to  his  mouth  ; and  from  faith  in 
a miracle,  he  will  rise  to  the  faith  of  experience ; 
he  will  see,  he  will  feel  more  divinity  in  a line  of 
the  eternal  word,  than  the  Jews  saw  at  the  tomb 
of  Lazarus.  Such  is  the  place,  beautiful  and  use- 
ful, which  miracles  should  occupy  in  the  divine 
economy.  Hence  we  are  fully  persuaded  that 
those  who  expect  the  revival  of  miraculous  pow- 
ers in  the  Church  ere  it  arrive  at  its  promised 
glory,  reverse  the  order  of  things.  They  would 
descend  to  the  lowest  step,  instead  of  ascending, 
like  the  angels  on  the  ladder  of  Jacob,  and  con- 
templating the  heavens  above.  They  would 
themselves  return  and  bring  back  others  to  the 
21 


242 


MEDITATION  XI. 


faith  of  Nicod'emus,  the  faith  of  miracles — a faith 
which  may  exist  without  a knowledge  of  the  love 
of  God,  and  of  the  new  life,  and  which  at  the 
most  can  do  no  more  than  lead  to  it ; instead  of 
rising  by  the  faith  of  the  heart,  the  faith  of  love, 
the  faith  of  confidence,  to  the  loftiest  heights  of  spi- 
rituality and  of  the  Christian  life.  They  desire  the 
“ milk  of  children,  instead  of  the  strong  meat  of 
old  men  ,”  “ God  is  love,  and  he  that  loveth  abid- 
eth  in  God.”  Now  what  has  he  who  abide th  in 
God  by  love,  to  do  with  the  visible  material  man- 
ifestation of  the  power  and  love  of  his  God? 
Whether  is  St.  John,  reclining  with  confidence 
upon  the  bosom  of  his  Master,  or  the  multitude 
that  follow  him,  loudly  demanding  miracles,  near- 
er to  Jesus?  Jesus  Himself  hath  answered  the 
question.  u An  evil  and  adulterous  generation 
seeketh  after  a sign ; and  there  shall  no  sign  be 
given  unto  it,  but  the  sign  of  the  prophet  Jonas. 
And  He  left  them,  and  departed.”  (Matt.  xvi.  4.) 

Yet  Jesus,  in  his  infinite  condescension,  has  of- 
ten made  use  of  miracles,  to  draw  to  Himself  the 
giddy  minds  of  u an  evil  and  adulterous  genera- 
tion.” And  we  are  far  from  concluding,  from 
what  we  have  just  said,  with  some  systematizing 
Christians,  that  because  miracles  have  for  a time 
ceased,  they  shall  never  again  be  revived  in 
the  Church.  We  shall  not,  however,  stop  to  ex- 
amine this  unprofitable  question.  We  shall  ra- 
ther proceed  to  consider,  for  our  instruction,  how 
the  Jews  of  Bethany  profited  by  the  greatest  mi- 
racle that  was  ever  performed  before  the  eyes  of 


CONCLUSION. 


243 


men.  Ah ! what  would  the  disciples,  what  would 
the  sisters  of  Lazarus  have  said,  if  amid  their 
joys,  amid  their  happiness,  and  amid  the  over- 
flowings of  their  lively  affection,  they  had  been 
told  that  the  work  of  might  and  of  love,  that  pow- 
erful appeal  which  was  to  he  re-echoed  through  all 
Judea,  and  throughout  all  ages,  that  the  resurrec- 
tion of  Lazarus  was  to  become  the  second  cause 
of  the  sufferings  and  death  of  the  Holy  One  and 
the  Just  % Could  they  have  believed  it  ? And 
yet,  oh  mystery  of  depravity ! such  was  the  case  ; 
this  is  what  the  disciple  whom  Jesus  loved  now 
proceeds  to  relate.  How  did  not  his  pen,  after 
having  described,  in  so  touching  a manner,  the 
love  and  compassion  of  Jesus,  shrink  from  disclos- 
ing to  us  those  depths  of  iniquity  ? Ah  ! it  was 
because  we  needed  to  know  well,  that  u whoso- 
ever loveth  is  born  of  God,”  and  that  “ the  whole 
world  lieth  in  wickedness.” 

“ But  some  of  them  went  their  way  to  the  Phari- 
sees, and  told  them  what  things  Jesus  had  done.” 
What!  they  had  come  to  Bethany,  to  comfort 
Martha  and  Mary  ; they  had  seen  their  grief,  they 
had  seen  their  Heavenly  Friend  approach  the 
tomb  of  Lazarus,  weeping ; they  had  seen  Him 
raise  His  majestic  eyes  to  heaven ; they  had 
heard  His  prayer ; they  had  heard  His  irresistible 
voice,  “Lazarus  come  forth!”  They  had  seen 
him  that  was  dead  come  forth  from  the  tomb; 
they  had  seen  the  transports  of  joy,  and  happi- 
ness, and  gratitude,  which  took  possession  of  all 
hearts  present ; and  instead  of  “ seeing  the  glory 


244 


MEDITATION  XI. 


of  God,”  and  falling  down  at  the  feet  of  Jesus, 
they  go  to  tell  these  things  to  those  who  were 
known  to  be  His  most  inveterate  enemies.  Such 
is  man,  or  such  is  what  he  will  become  the  mo- 
ment he  is  given  up  to  his  own  hardness  of  heart, 
and  enmity  against  God!  And  yet  you  say  that 
he  is  naturally  good ; that  he  loves  truth,  that  he 
yields  to  evidence.  Sooner  would  I believe  you, 
were  you  to  tell  me  that  the  rock  which  stands 
upon  the  sea-shore  yields  to  the  billows  which  for 
ages  have  dashed  against  it  without  effect,  and 
driven  back,  expired  at  its  base.  If  the  overpow- 
ering evidence  which  issued  from  the  tomb  of 
Lazarus  was  not  sufficient  to  convince  man ; if 
the  love  which  Jesus  there  displayed  could  not 
touch  his  heart,  or  conciliate  his  enmity,  then  seek 
in  your  systems  of  religion  and  morality  some 
more  powerful  means  of  producing  these  effects, 
and  prove  the  goodness  and  natural  tenderness  of 
the  heart  of  man.  But  we  forewarn  you  that  we 
require  facts ; that  we  will  not  be  satisfied  with 
words,  or  phrases,  or  mere  assertions.  Ah ! rather 
acknowledge  that  the  power  of  grace  alone  is  ca- 
pable of  persuading,  of  touching,  and  of  changing 
man’s  heart.  Say  not  that  if  revelation  were 
accompanied  with  more  evidence,  or  if  there  were 
in  the  Gospel  fewer  things  above  reason,  man 
would  more  easily  believe.  No;  the  Jews  who, 
at  the  tomb  of  Lazarus,  continued  unbelievers,  and 
enemies  to  Christ,  exhibit  an  undeniable  evidence 
against  your  reasonings,  and  supply  us  with  a 
commentary  o f facts  upon  these  remarkable  words 


CONCLUSION. 


245 


of  Jesus:  “ If  they  hear  not  Moses  and  the  proph- 
ets, neither  will  they  he  persuaded,  though  one 
rose  from  the  dead.”  (Luke  xvi,  31.)  Do  ye  re- 
quire another  proof?  Let  us  hear  the  chief  priests 
and  Pharisees.  u Then  the  chief  priests  and 
Pharisees,”  having  heard  the  account  which  was 
given  them  by  eye-witnesses  of  the  resurrection 
of  Lazarus,  gathered  a special  council  to  delibe- 
rate on  that  important  affair.  The  chief  priests ! 
The  ministers  of  religion,  the  men  to  whom  God 
had  committed  the  charge  of  labouring  for  His 
glory  and  for  the  advancement  of  His  kingdom ; 
those  whose  duty  it  was  to  exert  all  their  power 
and  influence  for  the  spread  of  His  truth,  as  soon 
as  they  became  acquainted  with  it,  and  whatever 
it  might  cost  them  ! Now  how  do  they  comply 
with  these  obligations?  “ What  do  we  ?”  say  they 
among  themselves.  Independently  of  the  know- 
ledge which  they  have  of  their  duty  as  ministers 
of  religion,  in  this  case  it  is  impossible  that  they  can 
be  in  error,  or  even  in  doubt ; they  are  convinced 
of  the  reality  of  the  miracles  of  Christ;  this  they 
acknowledge  themselves,  “ This  man  doeth  many 
miracles ;”  and  this  knowledge,  this  persuasion, 
is  a precious  talent  confided  to  their  trust,  of 
which,  whatever  be  their  opinion,  they  must  give 
an  awful  account  hereafter. 

Now  with  so  much  knowledge,  so  much  light, 
such  convictions,  does  there  rise  up  among  them 
some  Gamaliel,  to  make  the  voice  of  truth  and 
justice  be  heard  with  power?  Is  there  in  the 
ecclesiastical  body  some  Israelite  without  guile, 
21* 


246 


MEDITATION  XI. 


who  says,  “This  Man  doeth  many  miracles!” 
then  he  is  from  God  ; then  we  ought  to  hear  him, 
and  humbly  to  range  ourselves  among  his  follow- 
ers. No!  on  the  contrary,  in  their  council,  all  is 
passion,  selfishness,  and  pride.  Idolaters  of  them- 
selves, of  their  pride,  of  their  vanity,  of  their  influ- 
ence, of  their  money,  they  have  no  fear  of  God 
before  their  eyes,  and  hence  what  can  we  expect 
from  them?  No  more  than  we  can  expect  from 
any  man  whose  heart  has  not  been  changed  and 
sanctified.  Here  it  cannot  be  said  that  we  have 
taken  an  example  of  the  human  heart  from  the 
most  depraved  class  of  society.  On  the  contrary, 
these  were  men  of  the  greatest  enlightenment; 
men  in  whom  education  might  have  been  expec- 
ted to  have  developed  most  fully  the  moral  feel- 
ing ; in  a word,  they  were  ministers  of  religion. 
Well,  then,  let  us  hear  them  ; let  us  seek  in  them 
those  principles  of  justice,  uprightness,  and  virtue, 
which  are  said  to  exist  in  the  human  heart. 
Hear  their  reasoning  ; hear  how  they  answer  this 
natural  question ; “ What  shall  we  do  ?” 

“ If  we  let  Him  thus  alone,  all  men  will  believe 
on  Him,  and  the  Romans  shall  come  and  take 
away  both  our  place  and  nation.”  “ If  we  let 
Him  thus  alone  !”  Thus  from  the  outset  their  in- 
quiry is  not  whether  He  is  of  God,  whether  he 
declares  the  truth,  whether  He  is  the  Messiah 
promised  to  Israel ! The  question  of  truth  and 
justice  is  from  the  very  commencement  trampled 
under  foot ! they  do  not  give  it  a moment’s  de- 
liberation ; they  do  not  even  take  it  into  consider- 


CONCLUSION. 


247 


ation.  One  thing  alone  enters  into  their  counsels 
— not  to  let  Him  alone,  to  oppose  Him  by  force, 
to  condemn  Him.  Oh  ! depth  of  iniquity ! fright- 
ful degradation  of  the  human  heart!  inconceiv- 
able contempt  of  the  most  obvious  and  the  most 
sacred  principles  of  justice  and  virtue ! This 
single  sentence  discovers  to  us  the  whole  of  that 
deep  corruption  which  fills  the  soul  of  those 
judges  of  Israel,  those  false  prophets,  who  having 
the  key  of  knowledge,  not  only  refuse  to  enter  in 
themselves,  but  hinder  them  that  were  entering 
in.  “ If  we  let  Him  alone  !”  Fools  ! feeble  worms 
of  the  earth!  ye  deliberate  in  your  miserable 
pride,  if  you  will  let  Him  alone  who  has  just  com- 
manded with  authority  death  and  the  grave  ; Him 
who  has  just  displayed  to  us  a power  altogether 
divine  ; Him  who  made  the  worlds ; Him  who  by 
a single  word  could  command  you  back  into  that 
original  nothing  out  of  which  He  had  brought 
you ! Thus  it  is  that  a deplorable  blindness  in- 
variably accompanies  passion  and  enmity  against 
God.  Thus  it  is  that  in  our  own  days,  as  well  as  in 
the  days  of  Christ,  we  see  the  great  ones  of  the 
earth,  the  Pharisees,  and  chief  priests,  “ imagining 
vain  things,  and  taking  counsel  against  the  Lord 
and  His  anointed,”  against  the  eternal  truth  of 
God,  to  which  the  whole  universe  is  promised  as 
a conquest.  There  is,  then,  “nothing  new  under 
the  sun;”  and  since  Christ  Himself,  since  His  dis- 
ciples after  Him,  and  His  servants  in  every  age 
have  found  inveterate  enemies  in  those  very  per- 
sons who,  from  their  calling,  ought  to  have  se- 


248 


MEDITATION  XI. 


conded  with  their  utmost  efforts  the  faithful  wit- 
nesses of  the  “ truth  as  it  is  in  Jesus,”  shall  we  be 
astonished  if  in  our  day  we  meet  with  the  same 
enmity,  the  same  obstacles,  and  the  same  perse- 
cutions in  the  cause  of  religion?  We  may  be 
grieved  by  it,  but  we  must  not  be  astonished ; we 
may  suffer  from  it,  but  we  must  not  cease  to  call 
upon  Him  who  is  all-powerful  to  “ open  the  eyes 
of  the  blind” 

But  let  us  go  on,  let  us  hear  the  arguments  of 
the  chief  priests,  for  they  must  have  arguments, 
or  at  least  pretexts,  from  whatever  quarter  they 
may  be  drawn  ; and  they  are  as  follows : — 

“ If  we  let  Him  thus  alone,  all  men  will  believe 
on  Him,  and  the  Romans  shall  come  and  take 
away  both  our  place  and  nation.”  Here  are  two 
powerful  reasons ; two  most  conclusive  conside- 
rations. All  men  will  believe  on  Him,  and  the 
Romans  shall  come  ; but  not  a word  about  what 
Jesus  had  done  worthy  of  condemnation ; not  a 
word  about  principle  ; the  whole  argument  rests 
upon  imaginary  consequences ; and  yet  He  must 
be  condemned.  “ All  men  will  believe  on  Him.” 
What  a testimony  to  the  power  of  the  truth  which 
Jesus  preached ! Ah  ! if  He  be  God  ; if  He  has 
done  many  miracles ; if  He  be  the  Messiah,  the 
Deliverer  promised  to  Israel,  then  rejoice  in  the 
faith  which  is  reposed  in  Him  ; be  the  first  to  hold 
Him  up  to  the  people  as  a teacher  whom  they  ought 
to  follow,  a Saviour  whom  they  ought  to  love,  and 
in  whom  they  ought  to  place  their  confidence. 
You  ought  to  know  the  prophecies  which  proclaim 


CONCLUSION. 


249 


Him  to  the  world ; you  have  been  appointed  as 
watchmen  in  Israel ; you  ought  to  be  acquainted 
with  the  times  and  seasons  for  the  restoration  of 
the  spiritual  kingdom  of  David.  Why  are  you 
not  at  your  post  ? why  do  you  not  proclaim  Him 
from  Moses’  seat  as  the  King  Messiah,  the  Saviour? 
But  if  “ all  believe  on  Him,”  what  will  become  of 
our  influence  over  the  people,  our  honours,  our 
reputation,  our  stations  ? This  is  the  point ; this 
is  the  real  argument ; this  is  what  you  fear  much 
more  than  the  Romans ; this  is  your  idol — pride. 
Before  that  idol  all  must  bow  the  knee,  even  the 
King  of  Glory  Himself,  who  had  just  raised  Laza- 
rus from  the  dead,  and  whom  the  prophecies  of 
four  thousand  years  had  predicted  to  the  world; 
u The  Romans  shall  come !”  And  what  of  that? 
Ye  children  of  Abraham,  who  glory  in  your  liberty; 
who,  though  vanquished  by  the  conqueror  of  the 
world,  boast  that  you  have  never  bowed  the  neck 
beneath  the  humiliating  yoke  of  Cassar,  to  whom 
you  obstinately  refuse  the  title  of  Master ; behold ! 
you  tremble  when  the  question  at  issue  is  eternal 
truth,  the  glory  of  your  nation,  the  eternal  salva- 
tion of  the  immortal  souls  which  God  has  com- 
mitted to  your  care.  Where  is  your  courage  ? 
But  no  ; this  is  but  a vain  pretext ; for  the  chief 
priests  well  knew  that  the  Romans,  out  of  policy, 
tolerated  all  the  religions  of  the  nations  which 
they  conquered,  and  that  the  Jewish  people  would 
no  more  be  destroyed  for  believing  in  Jesus  than 
for  believing  in  Moses.  And  yet  what  a power- 
ful argument,  could  the  speaker  but  inspire  his 


250 


MEDITATION  XI. 


colleagues  with  this  fear  of  seeing  themselves,  the 
temple,  and  the  nation  exterminated.  No  more 
temple,  no  more  honours,  no  more  posts  of  profit, 
no  more  revenues; — thus  we  have  arrived  at  our 
first  conclusion — He  must  be  condemned  ! 

Yet,  oh!  the  blindness  of  the  man  who  exalts 
himself  against  God.  It  has  been  ever  true,  that 
a the  wicked  worketh  a deceitful  work.”  The 
priests  condemn  Jesus,  lest  u all  men  should  be- 
lieve in  Him,”  and  it  is  precisely  the  death  of  the 
Holy  One,  and  the  Just,  that  shall  awaken  in  the 
hearts  of  the  men  of  all  generations  faith  in  Jesus ; 
it  is  just  that  death  that,  at  the  first  preaching  of 
Peter  who  charged  the  nation  with  it,  touched 
with  compunction  and  converted  to  the  faith  of 
Jesus  five  thousand  souls.  The  priests  condemn 
Jesus  lest  the  Romans  should  u come  and  take 
away  their  place  and  nation  ;”  and  it  is  just  by 
that  act,  that  filling  up  the  measure  of  their  sins, 
they  bring  down  upon  themselves  the  final  judg- 
ment of  a holy  and  righteous  God ; and,  in  fact, 
the  Romans  did  come  and  destroy  the  priests,  and 
the  temple,  and  the  nation.  Oh ! were  there 
among  the  enemies  of  God  in  all  ages  and  in  all 
places,  any  remains  of  wisdom  ; were  the  veil 
which  covers  their  eyes  less  thick,  they  would 
tremble  at  the  thought  of  being  found  “ fighting 
against  God.” 

Such  were  the  arguments  which  were  under 
discussion  in  the  assembly,  when  Caiaphas,  who 
in  virtue  of  his  dignity  as  high-priest,  presided  over 
that  iniquitous  council,  impatient  of  a deliberation 


CONCLUSION. 


251 


which  he  found  already  too  long,  rises  and  ex- 
claims with  a tone  of  anger,  u Ye  know  nothing 
at  all,  nor  consider  that  it  is  expedient  that  one 
man  should  die  for  the  people,  and  that  the  whole 
nation  perish  not.”  It  is  expedient.  Such  is  the 
motive  before  which  all  others  must  disappear ; — 
such  is  the  shameful  consideration  which  must  im- 
pose silence  upon  justice.  Our  interest  is  con- 
cerned— we  must  then  condemn  Him.  How  well 
do  these  words  discover  the  real  thoughts  of  these 
judges ! What  a lesson  do  they  teach  all  future 
generations  ! It  is  probable  that  the  other  judges 
would  not  have  dared  thus  to  expose  to  the  light 
of  day  the  turpitude  of  their  thoughts  (for  in  the 
absence  of  virtue  men  wish  at  least  to  have  the 
appearance  of  it;)  but  God  permits  the  high- 
priest,  the  successor  of  Aaron,  to  tell  the  world, 
what  is  the  real  motive  of  the  actions  of  the  man 
who  proclaims  war  against  eternal  truth.  Expe- 
diency ; vile  self-interest,  avowed,  or  concealed 
under  the  mantle  of  hypocrisy : this  is  the  god  of 
this  world ; the  prince  of  this  world ; the  impure 
idol  to  which  every  thing  must  be  sacrificed. 
And  to  preserve  the  temple  of  this  god  of  the  un- 
converted man,  it  is  not  enough  to  oppose  the 
truth,  as  the  other  members  of  the  Sanhedrim  sug- 
gested ; it  is  necessary  to  stifle  it  and  not  to  com- 
bat it;  it  is  necessary  not  only  to  prove  that  Jesus 
is  wrong,  but  to  put  Him  to  death:  “ It  is  expe- 
dient for  us  that  one  man  should  die  for  the  peo- 
ple.” And  who  can  be  surprised?  Who  does 
not  know  that  impiety  gives  a loose  rein  to  that 


252 


MEDITATION  XI. 


enmity  which  is  at  the  bottom  of  the  unregenerate 
man’s  heart,  and  that  u he  that  hateth  his  brother 
is  a murderer,”  whether  in  fact  or  in  intention 
matters  little  in  the  eyes  of  God. 

But,  it  will  be  said,  Caiaphas  had  in  view  the 
interest  of  the  nation.  It  would  appear,  then,  that 
the  principle  which  sanctions  the  sacrifice  of  an 
innocent  individual  for  the  general  interest,  the 
principle  in  accordance  with  which  men  have 
commanded  an  assassination  in  the  name  of  jus- 
tice, is  not  “ new  under  the  sun the  mind  of 
Caiaphas  was  imbued  with  it ; it  was  with  him 
a political  axiom ; this  is  that  reason  of  state  which 
might  with  more  propriety  be  called  a reason  of 
hell  and  the  policy  of  devils.  The  thousands  of 
victims  sacrificed  to  this  principle  cry  from  earth 
to  heaven,  and  proclaim  the  moral  degradation  of 
the  human  species  more  loudly  than  any  thing  we 
can  say  upon  the  subject.  But  no;  we  have  al- 
ready shown  that  the  preservation  of  the  nation, 
as  far  as  the  Romans  were  concerned,  was  by  no 
means  involved  in  the  people’s  believing  in  Jesus. 
Here  all  is  blind  passion,  all  is  self-interest. 
Melancholy  discovery  ! humbling  truth ! Yes,  O 
Jesus ! die,  die  for  the  people  ; die,  die  to  raiso 
them  from  this  deep  degradation ; die  to  produce 
in  us  a new  life. 

Astonishing ! it  is  this  depth  of  deliverance  and 
of  salvation  that  Caiaphas  prophecies.  Like 
Balaam,  he  would  utter  a malediction,  and  he 
pronounces  a blessing ; he  commands  a murder, 
and  he  brings  about  the  propitiatory  sacrifice 


CONCLUSION. 


253 


which  shall  be  the  redemption  of  the  world.  Let 
us  hear  the  commentary  of  St.  John,  “ And  this 
spake  he  not  of  himself,  but  being  high-priest  that 
year,  he  prophesied  that  Jesus  should  die  for  that 
nation.” 

Caiaphas  was  the  high-priest,  the  president  of 
the  supreme  ecclesiastical  court ; his  involuntary 
prophecy  must  come  from  one  high  in  authority, 
to  receive  from  this  circumstance  the  greater  im- 
portance, to  sound  solemnly  in  the  ears  of  those 
around  him,  and  to  be  handed  down  to  future 
ages.  a This  spake  he  not  of  himself.”  Alas ! 
his  impious  thought,  his  iniquitous  proposition,  is 
really  from  himself,  or  rather  from  the  devil ; — 
but  oh  the  depth  of  the  wisdom  and  power  of 
God  ! Caiaphas  imagines  that  he  only  obeys  his 
own  passions ; he  thinks  to  serve  the  interest  of 
the  kingdom  of  darkness,  and  God  makes  of  him, 
unknown  to  himself,  a prophet  of  the  truth,  a 
preacher  of  the  glad  tidings  of  salvation  ! God 
might  have  sent  upon  this  enemy  of  Christ  one 
of  those  signal  judgments,  by  which  He  often 
punishes  the  wicked  before  the  eyes  of  all ; He 
might  have  smitten  him,  like  Herod,  and  made 
him  die  a miserable  death,  being  u eaten  of 
worms.”  But  no  ; even  the  enemy  of  God  must 
subserve  the  glory  of  the  Eternal ; the  blind  in- 
strument of  Satan  must  proclaim  the  mercy  of 
God  towards  a fallen  world ; the  very  words 
which  flow  from  a heart  full  of  hatred  and  wrath 
must  become  a song  of  praise  and  thanksgiving 
for  future  ages.  Who  henceforward  will  dare  to 
22 


254 


MEDITATION  XI. 


oppose  the  designs  of  our  God  ? The  enemies  of 
Christ  assembled  together,  and  it  is  from  the  midst 
of  that  council  that  God  draws  the  accomplish- 
ment of  His  promises  concerning  the  glorious 
kingdom  of  Plis  Son,  and  it  is  the  leader  of  that 
council  that  must  proclaim  to  the  world  the  event 
by  which  all  the  powers  of  darkness  are  to  be 
trampled  under  foot ; if  God  does  not  annihilato 
His  enemies,  He  can  employ  them  as  instruments 
of  His  will ; He  can  draw  praises  out  of  hell ; He  can 
constrain  the  powers  of  darkness  to  exclaim,  like  the 
angels  of  heaven,  Glory  ! glory  to  God  on  high  ! 

Condemn  then,  put  to  death  the  Prince  of  Life ! 
and  if  His  death  become  the  signal  of  your  eter- 
nal ruin,  around  His  cross  (to  use  the  language  of 
the  Evangelist)  shall  be  u gathered  together  not 
only  that  nation,  but  also  the  children  of  God 
which  were  scattered  abroad.”  It  was  not  only 
for  the  people  of  Israel,  whose  interests  the  priests 
affected  to  have  at  heart,  that  it  behoved  Jesus  to 
die,  but  for  the  children  of  God ; for  the  redeemed 
of  all  people,  nations,  languages,  and  tribes  which 
belonged  to  Him  by  the  election  of  grace. 

Ye  children  of  God — ye  who  are  still  scattered 
abroad  amid  trials  and  conflicts,  consider  then  the 
will  of  Him  who  died  for  you  ; He  wishes  to  ga- 
ther you  together  ; He  wishes  first  to  lead  captive 
to  the  foot  of  the  cross  all  your  thoughts  and  all 
your  affections  ; He  wishes  to  separate  you  from 
the  world,  and  to  gather  you  into  His  fold : and 
what  have  you  to  fear  ? Hear  His  prayer  which 
ascends  to  heaven  on  your  behalf:  “ Father,  I will 


CONCLUSION. 


255 


that  they  whom  Thou  hast  given  Me  he  with  Me 
where  I am”  And  this  prayer  has  been  heard. 
Nor  is  there  one  of  your  enemies  that  shall  not 
eventually  contribute  to  your  eternal  salvation, 
and  give  glory  to  Him  who  has  saved  you.  To 
be  gathered  together  from  your  dispersion  to  dwell 
in  the  eternal  assembly  of  the  children  of  God. 
Such  is  your  glorious  portion,  such  is  the  will  of 
your  heavenly  F ather  ^ and  who  shall  oppose  it  ? 
Who  shall  pluck  you  out  of  His  hand  ? “I  am 
persuaded  that  neither  death,  nor  life,  nor  angels, 
nor  principalities,  nor  powers,  nor  things  present, 
nor  things  to  come,  nor  height,  nor  depth,  nor  any 
other  creature,  shall  be  able  to  separate  us  from 
the  love  of  God,  which  is  in  Christ  Jesus  our 
Lord.”  (Rom.  viii.  38,  39.) 

Oh ! if  my  feeble  voice,  which  in  the  course  of 
these  meditations  has  been  able  to  do  no  more 
than  address  a few  afflicted  souls  whom  Jesus 
invites  to  taste  of  the  consolations  of  the  word  of 
God ; if  my  feeble  voice  could  reach  those  who 
still  in  any  way  oppose  the  designs  of  God’s 
mercy  towards  them ; how  would  I entreat  them 
with  tears  to  have  pity  on  themselves  j to  come, 
while  there  is  yet  time,  to  the  only  source  of  life 
— Jesus,  the  Saviour  of  sinners.  A few  days 
more,  O immortal  souls,  and  ye  shall  see  with 
your  eyes  the  Lord  of  Glory,  who  shall  come,  no 
longer  to  shed  tears  of  compassion  over  the  tomb 
of  a friend  or  to  mourn  over  the  folly  of  those 
who  reject  Him,  but  to  exercise  justice  and  judg- 
ment, and  u to  punish  with  everlasting  destruction 


256 


MEDITATION  XI. 


them  that  know  not  God,  and  obey  not  the  Gos- 
pel of  the  Lord  Jesus  Christ” 

Oh ! love  Jesus  at  the  tomb  of  Lazarus,  that 
ye  may  love  Him  also  when  He  comes  on  the 
throne  of  His  glory. 

But  Thou  only,  oh  my  Saviour,  art  mighty 
to  call  us  forth,  like  Lazarus,  from  the  tomb  of 
our  corruption,  to  restore  life  to  these  dry  bones, 
to  give  us  a new  heart  capable  of  loving  Thee — 
a new  life,  that  we  may  devote  ourselves  to  Thy 
service.  Oh ! let  thy  powerful  word  be  brought 
home  to  us.  Let  not  our  spiritual  death,  let  not 
our  corruptions  put  any  obstacle  in  the  way  of 
that  word  by  which  Thou  “ callest  things  that  are 
not  as  though  they  were !”  Let  thine  infinite 
love  inflame  our  cold  hearts  ; eradicate  their  self- 
ishness, banish  their  enmity!  To  love  Thee, 
O gracious  Redeemer  ; to  love  thee  with  all  our 
heart,  and  mind,  and  soul,  is  the  object  of  our 
being,  the  destination  for  which  Thou  hast  given 
us  existence,  for  which  thou  hast  redeemed  us  at 
so  great  a price.  Make  us  attain  this  end  before 
it  be  too  late  ! Rescue  us  from  perdition — save 
us,  as  it  were  in  spite  of  ourselves  ! But  no, 
Lord ; we  wish  to  love  Thee  as  a willing  people , 
we  wish  to  consecrate  to  Thee  our  heart,  our  af- 
fections, our  life,  our  last  breath ! Art  not  Thou 
the  Being  supremely  wise,  supremely  good ! 
Ah!  “to  whom  shall  we  go?  Thou  hast  the 
words  of  eternal  life  l” 


* 


' 


A 


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•<*4  - V‘  - 


